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Sri Swami Sivananda 


Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India 



[ Rs. 75/- 

Fourteenth Edition: 2010 
[ 3,000 Copies ] 

©The Divine Life Trust Society 

ISBN 81-7052-018-5 

Published by Swami Padmanabhananda for 
The Divine Life Society, Shivanandanagar, and printed by 

him at the Yoga-Vedanta Forest Academy Press, 

P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, 

Himalayas, India 



Devarshi Narada, Dhruva , Prahlada 
Valmiki, Tukaram, Ramdas , 

Sri Ramakrishna and all Yogis 
who realised Cod through the 
Divine Name 


Born on the 8th September, 1887, in the illustrious family 
of Sage Appayya Dikshitar and several other renowned saints 
and savants, Sri Swami Sivananda had a natural flair for a life 
devoted to the study and practice of Vedanta. Added to this 

was an inborn eagerness to serve all and an innate feeling of 
unity with all mankind. 

His passion for service drew him to the medical career; 
and soon he gravitated to where he thought that his service 

was most needed. Malaya claimed him. He had earlier been 

editing a health journal and wrote extensively on health prob¬ 
lems. He discovered that people needed right knowledge most 
of all; dissemination of that knowledge he espoused as his own 


It was divine dispensation and the blessing of God upon 
mankind that the doctor of body and mind renounced his career 
and took to a life of renunciation to qualify for ministering to the 
soul of man. He settled down at Rishikesh in 1924, practised in¬ 
tense austerities and shone as a great Yogi, saint, sage and 

In 1932 Swami Sivananda started the Sivanandashram. 
In 1936 was born The Divine Life Society. In 1948 the 
Yoga-Vedanta Forest Academy was organised. Dissemination 
of spiritual knowledge and training of people in Yoga and 
Vedanta were their aim and object. In 1950 Swamiji undertook 
a lightning tour of India and Ceylon. In 1953 Swamiji convened 
a ‘World Parliament of Religions’. Swamiji is the author of over 
300 volumes and has disciples all over the world, belonging to 

all nationalities, religions and creeds. To read Swamiji’s works 
is to drink at the Fountain of Wisdom Supreme. On 14th July, 
1963 Swamiji entered Mahasamadhi. 


The present edition of this immensely useful work ‘Japa 
Yoga’ by His Holiness Swami Sivanandaji Maharaj is brought 
out in response to several requests that we have received from 
devotees everywhere. We need not emphasise the importance 
of this work as its subject-matter forms the foundation of spiri¬ 
tual Sadhana. Yajnanam Japayajnosmi— I am the sacrifice of 
Japa among all sacrifices, says the Lord in the Gita. It is the 
continuous recitation of the Divine Name that forms the first 
rung in the ladder of Yoga, as also the undercurrent that flows 
beneath the different processes of Yoga. 

The subject of this book is such that it will become a vade 
mecum for all seekers on the path. We cannot think of another 
book on the subject so handy and exhaustive to be placed in 
the hands of Sadhakas. The chapters are methodically ar¬ 
ranged to suit the conveniences of readers and provide a grad¬ 
uated series of lessons on this significant aspect of Bhakti 

We have no doubt that this incomparable treatise will be 
received by one and all with the rich approbation and the com¬ 
mendation that it deserves. May the Grace of Almighty be upon 
us all. 

—The Divine Life Society 

( 7 ) 


a^ldld M J Mfl^i dT^H^lRn^TRI 

TT^ ftf^T fcmHM^H TTcfal <rl I OtTTJjT 

Idlcflci f^UK^d U^J.'b cT 'H^llfa II? II 

1. I prostrate myself before that Sat-Guru, the Brahman, 
who is Bliss, who is the giver of Supreme happiness, who is the 
Absolute, who is the Form of Knowledge, who is beyond the 
pairs of opposites, who is (vast) like ether, who is attainable 
through assertions like “Tat Tvam Asi”, who is one, eternal, 
pure and changeless, who is the witness of all the states of the 
mind, who transcends modifications, who is devoid of the three 
modes (of Prakriti). 

■^c1*-d t)||t)c*d ^TFrT ciflmdld fTTTTFPT I 



2. Prostrations to that Sri-Guru, who is Consciousness, 
eternal, peaceful, beyond ether, spotless and beyond Nada, 
Bindu and Kala. 

Tn^TTrT TT ^ rTT^ afajR TR: 113 II 

3. Prostration to that Sri-Guru, who is himself the gods 
Brahma, Vishnu and Mahesvara, and who is verily the supreme 
Absolute itself. 

■3^ TTT: l^ldl'U I 


4. Om! Prostration to the Guru, who, is Siva (bliss and 
auspiciousness), who is the embodiment of Existence-Knowl¬ 
edge-Bliss, who is free from world-consciousness, who is 
peaceful, without (any other) support, and self-effulgent. 


( 8 ) 


i^i^F^nrf^T cHMcir^lfUd 

■^IrLjirlfXyrrHI^Ifi^Hc^ fcl^cR-^ fc|l>c| IcRofRlJ 

Pci^c)^ioin<i^ui ^irrRTrt: Tra¥^nrR f^5 

rT ^TH II 

I always contemplate upon the ever-pure, all-pervading 
Omkara (Pranava), which can be known only through the 
Vedas, which is the essence and the support of the Vedanta, 
which is taintless, which is the cause of the creation, preserva¬ 
tion and destruction of the universe, which includes the whole 
universe within itself, which is the saviour of the universe, 
which is proclaimed by countless Srutis, and which is the pure 
truth, knowledge and infinity in one. 


MvHHH ^r|J|U||Rflfc(d 

dHIyflchfcHI^IcbKui HHlfa 11 

I prostrate myself before the lotus-feet of Vighnesvara, the 
son of Uma, the cause of the destruction of sorrow, who is 
served by the host of Bhuta-Ganas, etc., who has the face of an 
elephant, who partakes of the essence of Kapittha and Jambu 

fct tUjWl ^ 

^I'l^TlcFTC WTT«r^t 

foR^TSJR Aydul iI 


( 9 ) 

I adore Vishnu, the embodiment of Peace, who sleeps on 
the serpent, whose navel is the lotus (of the universe), who is 
the Lord of gods, who is the support of the universe, who is of 
the form of (the omnipresent) ether, whose colour resembles 
that of clouds, whose body is auspicious, who is the Lord of 
Lakshmi, whose eyes are like lotuses, who is attainable by Yo¬ 
gis through meditation, who is the destroyer of the fear of birth 
and death, and who is the One Lord of all the worlds. 

TTFrT f^T 

^TFT W ytldi TTT^TT cTPT^rFf 

Mlcfd^i HMifil II 

I prostrate myself, before the Lord of Parvati, who is 
peaceful, who is seated in the Lotus-pose, whose crown is 
adorned with moon, who has five faces, who has three eyes, 
who holds the trident, bolt, sword and the fearlessness-giving 
axe on the right side, who holds the serpent, noose, bell, 
Damaru and spear on the left side, who shines with various or¬ 
naments, and who is luminous like the crystal-jewel. 

tawnffdcdlfrMcbi ^TyTT f^T ^ 11 

I worship the three-eyed Durga, whose lustre is like that of 
a streak of lightning, who is seated on the lord of animals (lion), 
who is the dreadful, who is served by maidens holding weap¬ 
ons and clubs in their hands, who holds with her hands discus, 
conch, liquor, clubs, arrows, bow with its string drawn in with 
the fingers, who is blazing like fire and who wears the moon (on 
the crown). 

( 10 ) 


rcfT MeW^fM-fi cF^ ^$*^1^11 

I worship that Lakshmi, the daughter of the king of the 
milk-ocean, the queen of the abode of Lord Vishnu, whose ser¬ 
vants are the wives of all the gods, who is the one light and the 
sprout of the universe, through a side glance of whose benign 
grace Brahma, Indra and Siva have attained their high posi¬ 
tions, who is the mother of the three worlds, who is called 
Kamala, and who is the consort of Bhagavan Vishnu. 



^TT ^piTcP^TcpTT 

■^T cfi<J||cH<;us nfuSdeMI ■JTT %)dM<l WHl I 

■JTT iPtd. 

fKfctdl f^'id^isiriqFi II 

May that goddess Sarasvati, who wears a garland white 
like the Kunda-flower or the moon or the snow, who is adorned 
with pure white clothes, whose hands are ornamented with the 
Vina and the gesture of blessings, who is seated on a white lo¬ 
tus, who is always worshipped by Brahma, Vishnu, Siva and 
other gods, who is the remover of all inertness and laziness 
protect me. 


tftTT cTRTt cRTR y^^Hl 


One should meditate upon Sri Ramachandra, with hands 
reaching the knees, holding the bow and the arrows, seated in 
the locked-up lotus-posture, wearing a yellow cloth, with eyes 
vying with the newly blossomed lotus-petals, with a pleasant 
gait, with his eyes mixing with the lotus-face of Sita seated on 
his left thigh, who is blue like the clouds, who is shining with 
various kinds of ornaments, and who has a big circle of Jata on 
the head. 

f7WJ||d-HfinlM dT^q^ll 

I know not any other reality than the lotus-eyed Krishna, 
with hands adorned with the flute, looking like a newly laden 
cloud in lustre, wearing a yellow silk garment, with his lips like a 
ruddy Bimba-fruit, and with his face beautiful like the full-moon. 


I'M fd 

^ TFFSi PH W* 11 

I always take refuge in Guha of six faces, who is of deep 
red colour like Kumkuma, who is possessed of great knowl¬ 
edge, who has the divine peacock to ride on, who is the son of 
Rudra, and who is the leader of the army of gods. 

Tf WIM'll: I 

( 12 ) 


^V-l l-ri ^1%^: ^T^WT^FT cT^^T: II 

Salutations to that God whom Brahma, Varuna, Indra, 
Rudra, and the Maruts praise with divine hymns, whom the 
Sama-chanters sing by Vedas with their Angas and in the Pada 
and Krama methods and by the Upanishads, whom Yogis see 
with their minds absorbed in Him through meditation, and 
whose end the hosts of Devas and Asuras know not. 




O Adorable Lord of Compassion! Salutations unto Thee. 
Give me inner spiritual strength to resist temptation and melt in 
Thee this ego which is harder than granite or diamond. Let me 
always be Thy chosen playmate in the wonderful game You 

play in all the worlds. Let me understand Thy mysterious Lila or 
sporting. Let me be a perennial channel of Thy sweet love to all 
Thy children. Utilise my body, the senses and the mind for Thy 
unhampered play. O hidden Love! O undecaying beauty! Let 
my soul rest peacefully in Thee for ever and ever. 

0 Light of lights! 0 shining One! I live for Thee. I behold 
Thee in the smiles of children, in the tears of the afflicted, in my 
thoughts, emotions, sentiments, in the morning dew of the Hi¬ 
malayan landscape and in the rays of the sun. My room is filled 
with Thy sweet Presence. I eat Thy benign grace in my daily 
food. I taste Thy radiant love in my daily drink. Thou art the 

ocean of love and compassion. Let my love for Thee become a 
roaring flame. Withdraw from me whatever evil there is. Fill my 
heart with purity, goodness, love and sublime virtues. Make me 

0 Lord! Reveal unto me Thy enchanting Form. Make me 
feel Thy living Presence. Fill my heart with love. Let me merge 
myself in Thee. Let me walk in the path of righteousness. 
Cleanse my mind of all evil thoughts. Help me to concentrate 
my mind on Thy lotus-feet. Embrace me and make me pure. 
Teach me to be still and enjoy Thy magnificent Vision. Illumine 
my mind with the light of true Knowledge. Make my stony heart 
melt and flow towards Thee. 


Thou art, O Lord, the creator of this universe. Thou art the 
protector of this world. Thou art in the grass and in the rose. 
Thou art in the sun and the stars. Salutations unto Thee. 0 
Bestower of joy and bliss! 

Sweet Lord! Let me be free from the clutches of death. Let 
me be able to look upon all beings with equal vision. Let me be 

( 14 ) 

free from impurity and sin. Give me strength to control the 
mind. Give me strength to serve Thee and the humanity untir¬ 
ingly. Make me Thy fit instrument for Thy work. Make me pure 
and strong. 

I bow to Thee, O Indweller of all hearts! O Secret of se¬ 
crets! Remove my weaknesses, defects and evil thoughts. 
Make me pure, so that I may be able to receive Thy grace and 
blessings. O Lord! Thou art the thread-soul that connects all 
beings. Thou pervadest all, permeatest and interpenetratest all 
things of this Universe. 

Thou art the Light Divine. Thou art the Dispeller of igno¬ 
rance. Thou art the All-merciful Lord. Give me a life without dis¬ 
ease. Let me remember Thee always. Let me develop all the 
sublime virtues. 

Thou art self-luminous. Thou art my Father, Mother, 
Brother, Friend, Relative and Guide. Let me realise the Truth. 
Let me be free from greed, lust, egoism, jealousy and hatred. 
Prepare me as Thy sweet messenger on this earth, so that I 
may radiate joy; peace and bliss to the whole world. Let me uti¬ 
lise my body, mind and senses in Thy service and in the service 
of Thy creatures. Breathe into me Thy breath of Immortality. Let 
me recognise the Universal Brotherhood of Man. Let me love 

all as my own Self. Salutations unto Thee! 0 Lord of Compas¬ 


O Adorable Lord of Compassion! Salutations unto Thee! 
Thou art Infinite Beauty, Joy, Bliss and Peace! Thou art Perfect, 
Independent and ever Free! Give me the spirit of sacrifice, 
strength and indomitable will to serve humanity! Vouchsafe to 
me Thy grace and mercy! 

O Almighty! Thou art my Redeemer and Saviour. Free me 
from the bondage of this body and round of births and deaths. 
Make me drink the nectar of Immortality! 

O Supreme Being! Fill my heart with unflinching devotion 
unto Thee. Let the flame of devotion to Thee grow brighter ev¬ 
ery day! 

0 Infinity! 0 Eternity! 0 Immortality! Free me from all sor¬ 
rows, dependence, delusion, weakness and defects! Grant me 

( 15 ) 

equal vision, balanced mind, divine virtues, such as courage, 
tolerance, forbearance, humility, mercy, purity, cosmic love, 

0 Omnipotent Lord! Strengthen my resolve to stick to the 
spiritual path and to do my daily spiritual routine vigorously and 
regularly. Forgive my sins. Free me from the obstacles in the 
path and from all temptations. Give me inner strength to resist 

0 Indwelling Presence! Thou art my sole prop, support, 
refuge and solace! Thou art the Life of my life. Thou art the Soul 
of my soul. Thou art Transcendental Bliss, Peace and Joy. 
Thou art the one homogeneous essence. Let me be estab¬ 
lished in Nonviolence, Truthfulness, Devotion and Purity. 
Teach me to be steadfast in my devotion unto Thee. Give me 
Light and Wisdom. 

O Supreme Love! Salutations unto Thee! Thou art the 
Indweller of my heart. Give me the inner third eye of intuition or 
wisdom. May Self-realisation be my inexhaustible spiritual 
wealth, dispassion my crown, virtuous deeds my asset in the 
divine bank, and renunciation the jewel of my heart! Crores of 
prostrations unto Thee, 0 Lord, I am Thine. Save me, protect 
me, guide me and enlighten me. Make me pure, perfect and 
free! Through Thy grace may all attain health, long life, pros¬ 
perity and Self-realisation! 

( 16 ) 


O Adorable Lord of Mercy and Love! 

Salutations and prostrations unto Thee. 

Thou art Omnipresent, Omnipotent and Omniscient; 
Thou art Satchidananda. 

Thou art the Indweller of all beings. 

Grant us an understanding heart, 

Equal vision, balanced mind, 

Faith, devotion and wisdom. 

Grant us inner spiritual strength 

To resist temptations and to control the mind. 

Free us from egoism, lust, greed, hatred, 

anger and jealousy. 

Fill our hearts with divine virtues. 

Let us behold Thee in all these names and forms. 
Let us serve Thee in all these names and forms. 

Let us ever remember Thee. 

Let us ever sing Thy Glories. 

Let Thy Name be ever on our lips. 

Let us abide in Thee for ever and ever. 

( 17 ) 



% cM-fliJ ^TTf^TR ^ 

^nTT5^F5 % TO % I 


3TO ^ ^ *rfrF ^T ^TR ^r %i% ^T: I 




c^ FRW: I 
^T V$R\ 7TFT ^rorl I 

3H^||cb 3Tt&J cT^^TT^f ^IT^I 

( 18 ) 



^ ^ 3frr wn % STRICT 
HM^hK I, HH^K 11 

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^ 3TTUJI (£)<*> 3TRT:?l1^F ^t m i\, 

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<pifl t ^BT m ^ I 

P(l # ^feRRWT^ 'TFT ^ 3RR-^ TR I 


—RRnft &dMd 

( 19 ) 



3^ ZT3fTtT% 'gTTf^J I 

TTTi^dl'^ II 

Om Tryambakam yajamahe 

Sugandhim pushtivardhanam; 

Urvaarukamiva bandhanaan- 

Mrityormuksheeya maamritaat. 

“We worship the three-eyed One (Lord Siva) who is fra¬ 
grant and who nourishes all beings; may He liberate me from 
death, for the sake of Immortality, even as the cucumber is sev¬ 
ered from its bondage (of the creeper).” 

1. This Maha-Mrityunjaya Mantra is a life-giving Mantra. In 
these days, when life is very complex, accidents are an every¬ 
day affair; this Mantra wards off deaths by snake-bites, light¬ 
ning, motor-accidents, fire-accidents, cycle-accidents, water- 
accidents, air-accidents and accidents of all descriptions. Be¬ 
sides, it has a great curative effect. Again, diseases pro¬ 
nounced incurable by doctors are cured by this Mantra, when 

chanted with sincerity, faith and devotion. It is a weapon 
against all diseases. It is a Mantra to conquer death. 

2. It is also a Moksha-Mantra. It is Lord Siva’s Mantra. It 
bestows health (Arogya), long life (Deergha-Ayus), peace 
(Santi), wealth (Aisvarya), prosperity (Pushti), satisfaction 
(Tushti) and Immortality (Moksha). 

3. On your birthday, repeat this Mantra one lakh times, or 
at least 50,000 times, perform Havan and feed Sadhus, the 

poor and the sick. This will bestow on you health, long life, 
peace, prosperity and Moksha. 

( 20 ) 



jfR si id P 4 ^TTTmH cTt^aFd%rT T^TH I 

fl$J|[4fcUjf$lci*-ct^q$q4 TT^T ^TTFRH 11 

“Om Suryam sundaralokanathamamritam 

vedantasaram sivam, 

Jnanam brahmamayam suresamamalam 

lokaikachittam svayam; 

Indradityanaradhipam suragurum trailokyachudamanim, 

Brahmavishnusiva svarupa hridayam vande 

sada bhaskaram. ” 

I always adore Surya, the sun, the beautiful Lord of the 
world, the immortal, the quintessence of the Vedanta, the aus¬ 
picious, the absolute knowledge, of the form of Brahman, the 
Lord of the gods, ever-pure, the one true consciousness of the 
world himself, the Lord of Indra, the gods and men, the precep¬ 
tor of the gods, the crest-jewel of the three worlds, the very 
heart of the forms of Brahma, Vishnu and Siva, the giver of 


WTihmUIUMM wift 

■sftSHTWf 11 

Om Hiranmayena patrena satyasyapihitam mukham, 

Tattvam pushan apavrinu satyadharmaya drishtaye. 

Pushan ekarshe yama surya prajapatya 

vyuha rasmin samuha, 

( 21 ) 

Tejo yatte rupam kalyanatamam tatte pasyami 

yosavasau purushah sohamasmi. 

“The face of Truth is covered by a golden vessel. Remove 
Thou, O sun, that covering, for the law of Truth to behold (It).” 

"O Pushan (sun, nourisher), the only Seer (sole traveller 
of the heavens), controller of all (Yama), Surya, son of 
Prajapati; disperse Thy rays and gather up Thy burning light; I 

behold Thy glorious resplendent form; I am He, the Purusha 

within Thee.” 

1. RR: (Om Mitraya Namah) 

Prostration to Him who is affectionate to all. 

2. (Om Ravaye Namah) 

Prostration to Him who is the cause for change. 

3. ^ RR: (Om Suryaya Namah) 

Prostration to Him who induces activity. 

4. (Om Bhanave Namah) 

Prostration to Him who diffuses Light. 

5. RR: (Om Khagaya Namah) 

Prostration to Him who moves in the sky. 

6. Si^RR: (Om Pushne Namah) 

Prostration to Him who nourishes all. 

7. frRRRRRfa RR: (Om Hiranyagarbhaya Namah) 
Prostration to Him who contains everything. 

8. RR: (Om Ma rich aye Namah) 

Prostration to him who possesses rays. 

9. RR: (Om Adityaya Namah) 

Prostration to Him who is God of gods. 

10. elc*:) RR: (Om Savitre Namah) 

Prostration to Him who produces everything. 

11. & rt?: (Om Arkaya Namah) 

Prostration to Him who is fit to be worshipped. 

12. RTtrRvTTR RR: (Om Bhaskaraya Namah) 

Prostration to Him who is the cause of lustre. 

( 22 ) 

In the words of Yajurveda: 

“O Sun! O Sun of suns! Thou art All-energy, give me en¬ 
ergy; Thou art All-strength, give me strength; Thou art All-pow¬ 
erful, give me power.” 

Repeat the above Mantras and Names of the Sun at sun¬ 
rise. He who repeats these before sunrise, early in the morning, 
will possess wonderful health, vigour and vitality. He will be free 
from every kind of disease of the eye. He will have wonderful 
eye-sight. Pray to the sun in the early morning, before sunrise: 
“0 Lord, Suryanarayana, the eye of the world, the eye of the Vi- 

rat-Purusha; give me health, strength, vigour and vitality.” Offer 

Arghya to the sun during the three Sandhyas (morning, noon 
and evening). Offer prostrations to the sun, with these Mantras 
and Names. 

( 23 ) 


Tfcff^R TP^dfrci TT^: I 

■h 4 rctnt-ddSJ cctA<3 tncifcH'l TR: II 

^cilrMchisf^T TT^^T TT^^rTf^Irft ^TT: I 
^aRTTflTTm: f% H ff% f^STrTR 11 

Thou abidest in all. Thou hast become all beings. Thou art 
the all. Thou assumest all forms; all are from Thee; hence Thou 

art the all, the Soul of all. Glory unto Thee, the Self of all beings. 

As Thou art the Soul of all, the Lord of all, and present in 
all beings, what shall I speak unto Thee? Thou knowest every¬ 
thing in (my) mind (being seated in the hearts of all beings). 

( 24 ) 

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( 26 ) 



In this Kali Yuga (iron age) Japa alone is the easy way to 

the realisation of God. The famous author of a commentary on 
the Gita and of the Advaita Siddhi, Swami Madhusudana 
Saraswati, had direct Darsan of Lord Krishna through Japa of 
the Mantra of Lord Krishna. The reputed Swami Vidyaranya, 
the author of the Panchadasi had direct Darsan of Mother 
Gayatri through Japa of Gayatri Mantra. 

At the present moment many educated persons and col¬ 
iege-students have lost faith in the power of Mantra, owing to 
the morbid influence of the study of science. They have entirely 
given up Japa. It is highly deplorable indeed. When the blood is 

warm they become hot-headed, proud and atheistic. Their 
brains and minds need a thorough overhauling and drastic 

Life is short. Time is fleeting. The world is full of miseries. 
Cutthe knot of Avidya, and drink the Nirvanic Bliss. That day on 
which you do not perform any Japa is simply wasted. Those 
who simply eat, drink and sleep and do not practise any Japa 
are horizontal beings only. 

A Mantra, in the Hindu religion, has a Rishi who gave it to 
the world; a metre which governs the inflection of the voice; and 

a Devata or a supernatural being, higher or lower, as its inform¬ 
ing power. The Bija, seed, is a significant word, or series of 
words, which gives it a special power. Sometimes this word is a 
sound which harmonises with the key-note of the individual us¬ 
ing it and varies it with individuals; sometimes this word ex¬ 
presses the essence of the Mantra, and the result of the Mantra 
is the flower springing from this seed. The Sakti is the energy of 
the form of the Mantra, i.e., the vibration-forms set up by its 
sounds. These carry the man to the Devata that is worshipped. 
The Kilaka, the pillar, is that which supports and makes strong 
the Mantra, or the pin which fastens the Mantra together; this is 

the ceasing of sorrow, by the freeing of oneself from imperfec¬ 

( 27 ) 

Do not bother yourself about Matra, Para and Pasyanti, 
etc. Do Japa of your Ishta Mantra mentally with its meaning and 
right Bhava. You will realise the spiritual benefits. Why do you 
waste your time counting the pebbles on the bank? Take a dip 
immediately in the Ganges and enjoy the bath. Become wise. 

All Mantras have equal potency or power. It is incorrect to 
say that Om Namo Narayanaya is superior to Om Namah 

Sivaya or Radhesyam or Sri Ram, and so on. You can attain 
God-realisation by doing Japa of any Mantra. Valmiki attained 

God-consciousness by repeating even Mara-Mara. Some peo- 
pie think that Om or Soham is superior to Om Namo 
Narayanaya, or vice versa. This also is wrong. The state 
gained by doing Japa of Om or Soham can be attained by doing 

Japa of Sri Ram or Radhesyam also. 

You should not doubt the teachings of the scriptures. 

Flickering faith will lead to downfall. A man of weak will, who 
has no faith in Japa, cannot expect to have progress in the spir¬ 
itual path. If he says, “I am practising 'who am I’ enquiry”—this 
is all wild imagination. Few are fit for “who am I” enquiry. 

You must have the Bhava that Atman, Isvara, Devata, 

Mantra are one. With this Bhava you will have to repeat your 
Guru Mantra or Ishta Mantra. Then alone you will have Mantra 
Siddhi or God-realisation quickly. 

The Japa of a Mantra can bring to the practitioner realisa¬ 
tion of his highest goal though he may not possess knowledge 
of the meaning of the Mantra. Such a mechanical Japa may 
take a little more time in realisation than when it is practised 
with a knowledge of the meaning. There is an indescribable 
power or Achintya Sakti in the Mantras. If you repeat the Man¬ 
tra with concentration on its meaning, you will attain God-con¬ 
sciousness quickly. 

Form a strong habit of repeating the Name of the Lord. 
Then only it will be easy for you to remember Him at the time of 

To define God is to deny God. You can give the definition 
of a finite object. How can you define limitless or the Infinite Be¬ 
ing who is the source and ultimate cause for everything? If you 
define God you are limiting the limitless one, you are confining 

( 28 ) 

Him with concepts of mind. God is beyond the reach of the 
gross mind, but He can be realised through Japa and medita¬ 
tion with a pure, subtle and one-pointed mind. 


Manasika Puja (mental worship) is more powerful than ex¬ 
ternal Puja with flowers, etc. Arjuna thought that Bhima was not 
doing any kind of worship. He was proud of his external wor¬ 
ship of Lord Siva. He offered plenty of Bael leaves. But Bhima 
offered to the Lord mentally the Bael leaves of all the Bael trees 
of the whole world. He was doing Manasika Puja of Lord Siva. 
The attendants of Lord Siva were not able to remove from the 
head of Lord Siva the Bael leaves offered by Bhima. Arjuna 
once saw a large band of people carrying baskets of Bael 
leaves. He thought within himself that the leaves must be those 
offered by him to Lord Siva and questioned them thus: “Broth¬ 
ers, from where do you carry these Bael leaves?” They replied: 

“O Arjuna, these leaves are offered to our Lord Siva by Bhima 
through Manasika Puja.” Arjuna was struck with wonder. He 
came to know that Manasika Puja was more powerful than ex¬ 
ternal worship and that Bhima was a better devotee than he. 

Manasika Puja can be done by advanced students. Begin¬ 
ners should certainly do worship with flowers, sandal paste, in¬ 
cense, etc. You will have more concentration when you do 
Manasika Puja. Mentally enthrone the Lord in Simhasana set 
with diamonds, pearls, emeralds, etc. Offer Him a seat. Apply 
sandal paste to His forehead and body. Offer Arghya, 

Madhuparka and various sorts of flowers, clothes, etc. Burn in¬ 
cense. Wave lights. Burn camphor. Offer various kinds of fruits, 
sweetmeats and Maha Naivedya. Offer to the Lord the fruits of 
the whole world. Do not be miserly even in Manasika Puja. In 
Manasika Puja one man offered only one stale plantain fruit 
and a handful of gram. A miserable miserly man! Even in 
Manasika Puja he cannot be very generous and liberal! This 

world abounds with such deplorable misers! In the end men¬ 
tally repeat: "Kayena vacha manasendriyairva buddhyatmana 
va prakritessvabhavat, karomi yadyat sakalam parasmai 
narayanayeti samarpayami —whatever action I do by the body, 

by the speech, by the mind, by the senses, by the intellect or by 

my own nature, I offer all of them to the supreme Lord 

( 29 ) 

Narayana.” Also say in the end, “Om Tat Sat 
Brahmarpanamastu.” This will purify your heart and remove the 
taint of expectation of reward. 


Without love man’s life is empty. Without love man lives in 
vain. Love is vital, it is all-pervading. Love is a greater power. 
Love is the sap of life. Give love. Cultivate this love through ser¬ 
vice, Japa, Satsanga and meditation. 

God is always with you. He will protect and deliver you. 
Take refuge in Him. His blessings overflow into your life and 
transform your mind and body. Develop your consciousness of 
spiritual things. Make a special effort daily to exercise control 
over your thoughts, words and actions. Feel His presence in 

your room. Pray and meditate daily. 

Prayer elevates the mind. It fills the mind with purity. It is 
associated with praise of God. It keeps the mind in tune with 
God. Prayer can reach a realm where reason does not dare to 
enter. Prayer can move mountains. It can work miracles. It 
frees the devotee from the fear of death. It brings him nearer to 
God and makes him feel the divine consciousness and his es¬ 
sential, immortal and blissful nature. 

Surrender everything to Him. Place your ego at His feet 
and be at ease. He will take complete charge of you. Let Him 
mould you in any way He likes. Let Him do exactly as He wills. 
He will remove all defects and weaknesses. He will play beauti¬ 
fully on this body-flute. Hear this marvellous music of His flute, 
the mysterious music of the Soul, and rejoice. 

Make your offerings to the Lord with the same mental atti¬ 
tude as that of Bhilini Sabari. Call the Lord with the same Bhava 

of Draupadi or with the Bhava which Gajendra had when he 
called Lord Hari. You will surely meet your Beloved. Develop 
this Bhava. You will have the Darsan of the Lord immediately. 

Feel His Presence everywhere. Strive ceaselessly to fix 
your mind on the Lord. Try to constantly behold your Beloved in 
all these forms. Silently repeat His Names. Sometimes sing His 
Names. Silently do Kirtan. Melt the mind in Him. Rejoice in si¬ 
lence in Him. 

( 30 ) 

If you get up at Brahmamuhurta, at 4 a.m., you will have a 
clear mind. There is a spiritual influence and mysterious si¬ 
lence in the early morning hours. All saints and Yogis practise 

meditation at this period and send their spiritual vibrations to 
the whole world. You will be highly benefited by their vibrations 
if you start your prayer, Japa and meditation at this period. You 
need not exert much. The meditative state of mind will come by 

Gaze at the picture of the Lord, your Ishta-Devata, for a 
few minutes, and close your eyes. Then try to visualise the pic¬ 
ture mentally. You will have a well-defined or clear-cut picture of 
the Lord. When it fades, open your eyes and gaze. Repeat the 

process 5 or 6 times. You will be able to visualise clearly your 

Ishta-Devata or tutelary deity mentally, after some months’ 

If you find it difficult to visualise the whole picture, try to 
visualise any part of the picture. Try to produce at least a hazy 
picture. By repeated practice the hazy picture will assume a 

well-defined, clear-cut form. If you find this to be difficult, fix the 
mind on the effulgent light in the heart and take this as the form 
of the Lord or your Ishta. 

The thoughts you create in your mind and the images you 

form in your daily life help you in making what you are or what 

you would become. If you constantly think of Lord Krishna, you 
will become identical with the Lord. You will abide in Him for 
ever. You will become one with the Deity you meditate upon. 

In Bhava-Samadhi the mind of the devotee is highly ele- 

vated through pure emotion and devotion. He forgets the body 

and the world. His mind is wholly absorbed in the Lord. 

Contentment, unruffled state of the mind, cheerfulness, 
patience, decrease in excretions, sweet voice, eagerness and 
steadiness in the practice of meditation, disgust for worldly 

prosperity and success and company, desire to remain alone in 
a quiet room or in seclusion, desire for association with Sadhus 

and Sannyasins, Ekagrata or one-pointedness of mind, are 
some of the signs that indicate that you are growing in purity, 
that you are progressing in the spiritual path. 

( 31 ) 

When you enter the silence through deep meditation the 
world outside and all your troubles will drop away. You will en¬ 
joy supreme peace. In the silence is the Supreme Light of 
lights. In the silence is undecaying bliss. In this silence is real 
strength and perennial joy. 

Shut out the doors of the senses. Still the thoughts, emo¬ 
tions and feelings. Sit motionless and calm in the early morning 
hours. Ignore the visions and coloured lights. Have a receptive 
attitude. Go alone with God. Commune with Him. Enjoy the 
abiding peace in silence. 

In the Srimad Bhagavata the Lord Sri Krishna says to 
Uddhava, “I am not so easily attainable by Yoga, Sankhya or 
discrimination, Dharma, study of the Vedas, Tapas, renuncia¬ 
tion, liberal gifts, charitable acts, rites such as Agnihotra, fasts, 
vows, secret Mantras, resort to pilgrimages, Yamas, Niyamas 

(moral rules), as by Satsanga (company of Sadhus or the wise) 

which puts an end to all attachments. It is only by association 
with the wise and the righteous, that many who were of Rajasic 
or Tamasic nature—such as Vritra, son of the sage Tvashtri; 
Prahlada, the Daityas, the Asuras and the Rakshasas, 
Gandharvas, Apsaras, Nagas, Siddhas, Charanas, Guhyakas 
and Vidyadharas, many beasts and birds, and among mankind 
Vaisyas, Sudras, women and outcastes who are of the lowest 
birth, have attained Me. Vrishaparva, Bali, Bana, Maya, Vib- 
hishana, Sugriva, Hanuman; Jambavan, the bear; Gajendra, 
the elephant; Jatayu, the vulture; Tuladhara, the merchant; 

Dharmavyadha, the fowler; Kubja, the hunch-backed per¬ 
fume-seller; the Gopis in Vraja, the wives of the Brahmanas en¬ 
gaged in sacrifices in Brindavana, and others—all these did not 
study the Vedas, did not sit at the feet of great men of learning 
for the sake of knowledge. They did not observe any vows or 

fasts. They did not perform Tapas but they attained Me through 
association with saints and Sadhus. Through love alone, devel¬ 
oped through the company of saints, the Gopis and even the 
cows, trees, beasts, serpents and others of dull-witted nature, 
became perfected and easily attained Me whom one does not 
attain by making great endeavours through Yoga or Sankhya, 

charity, vows, Tapas, sacrifices, teaching and study of the 
Vedas or renunciation. 

( 32 ) 

Satsanga or association with the sages removes the dark¬ 
ness of the heart. It is a safe boat to cross the ocean of 
Samsara. Satsanga elevates the mind and fills it with Sattva or 

purity. It eradicates vicious thoughts and impressions in the 
heart. It leads one to the right path and causes the Sun of Wis¬ 
dom to shine upon one’s mind. 

You may do Japa of ‘Om Namah Sivaya’ Mantra, if you are 

a votary of Lord Siva, or ‘Om Namo Narayanaya’ if you are a 
devotee of Lord Vishnu. These are very powerful Mantras. 
None can explain the benefits of Japa, Sadhana and Satsanga. 
Japa is the rod in the hands of the blind Sadhakas to plod on 

the road to realisation. Japa is the philosopher’s stone or divine 

elixir that makes one God-like. Through Japa alone one can 
realise God in this life. 

This book will throw much light on the important subject of 
Mantra Yoga and the method of attaining perfection through 

Japa. The First Chapter gives the definition of Japa. The Sec¬ 
ond Chapter deals with the glory and importance of the Name 
of God. Different kinds of Mantras are given in the Third Chap¬ 
ter. The Fourth Chapter contains many practical and useful in¬ 
structions on Sadhana. The Fifth Chapter gives a short sketch 

of the lives of some of the saints who realised God through 


May God give you inner strength to control the Indriyas 
and the mind and to practise Japa Yoga and worship uninter¬ 
ruptedly! May you have unshakable faith in the miraculous 
powers and marvellous benefits of Japa Yoga! May you all real¬ 
ise the glory of Nama, the Name of God! May you all spread the 
glory of Nama throughout the length and breadth of the land! 
Victory to Hari and His Name! Glory to Hari and His Name! May 

the blessings of Lord Siva, Hari, Rama and Krishna be upon 
you all! 

( 33 ) 


Preface. 7 

Satguru Stotram. 8 

Dhyana Slokas. 9 

Prayers to the Lord. 14 

Universal Prayer. 17 

Maha-Mrityunjaya Mantra. 20 

Prayer to the Sun. 21 

Prayer to Hari. 24 

Introduction. 27 

Chapter One 


What ts Japa?. 39 

Mantra Yoga. 40 

Sound and Image. 42 

Chapter Two 


Nama Mahima. 46 

Benefits of Japa. 49 

Chapter Three 


Pranava. 55 

Hari Nama. 56 

Kali-Santarana Upanishad. 58 

Japa Vidhana. 59 

Mantras for Japa. 61 

Glory of Mantras. 75 

Practical Aids to Japa. 77 

Rules for Japa. 79 

Gayatri Mantra. 80 

( 34 ) 

Chapter Four 


Need for a Guru. 87 

Meditation room. 88 

Brahmamuhurta. 88 

Selection of Ishta Devata. 89 

Asana for Japa. 89 

Where to Concentrate. 90 

Three Sittings for Doing Japa. 91 

Need for a Maala. 93 

How to Use a Japa Maala. 93 

How to Count Japa. 94 

Three Varieties of Japa. 94 

Mulabandha and Kumbhaka in Japa. 95 

Japa Plus Karma Yoga. 96 

Likhita Japa. 97 

Number of Japas. 101 

Akhanda Japa. 104 

Time-Table for Japa. 105 

Power of Sound and Name. 106 

Bija-Akshara. 106 

Hints on Japa Yoga Sadhana. 110 

The Glory of Mantra-Diksha. 116 

Anushthana. 118 

Method of Mantra-Purascharana. 122 

Chapter Five 


Dhruva . 128 

Ajamila. 130 

A Disciple. 132 

The Milk-maid and the Pandit. 133 

Faith: Its Import in the Bhakti Cult of Religion.134 

( 35 ) 


Divine Namapathy. 136 

Nama-Aparadhas. 137 

God’s Name Is All-Powerful. 138 

Essence of Japa Yoga. 140 

Questions and Answers. 144 

Glory of God’s Name. 148 

Glory of Rama Nama. 153 

Change the Drishti. 155 

Concentration and Meditation. 156 

Twenty Hints on Meditation. 158 

Mantra Writing. 161 

Instructions to aspirants. 163 

Mantras for Fulfilment of Wishes and for Cure. 163 

( 36 ) 



Chapter One 


1. What Is Japa? 

Japa is the repetition of any Mantra or Name of the Lord. 
In this Kali Yuga or iron age when the physique of the vast ma¬ 
jority of persons is not good, rigid Hatha Yogic practices are 
very difficult. Japa is an easy way to God-realisation. Tukaram 
of Deo, a Maharashtra saint, Dhruva, Prahlada, Valmiki Rishi, 
Ramakrishna Paramahamsa—all had attained salvation by ut¬ 
tering the Name of God. 

Japa is an important Anga of Yoga. In the Gita you will find 

“Yajnanam Japa-Yajnosmi —Among Yajnas, I am Japa-Yajna.” 
In Kali Yuga the practice of Japa alone can give eternal Peace, 
Bliss and Immortality. Japa ultimately results in Samadhi or 
communion with the Lord. Japa must become habitual and 
must be attended with Sattvic or Divine Bhava, purity, Prema 
and Sraddha. There is no Yoga greater than Japa Yoga. It can 
give you all Ishta-Siddhis (whatever you want), Bhakti and 

Japa is repetition of the Mantra. Dhyana is meditation on 
the form of the Lord with His attributes. This is the difference 

between Japa and Dhyana. There is meditation or Dhyana with 

Japa (Japa-Sahita); there is meditation or Dhyana without Japa 
(Japa-Rahita). In the beginning you should combine Dhyana 
with Japa. As you advance the Japa drops by itself; meditation 
only remains. It is advanced stage. You can then practise con¬ 
centration separately. You can do whatever you like best in this 
respect. Om is both Saguna and Nirguna, manifested and 
unmanifested Brahman. If you are a devotee of Rama you can 
repeat ‘Om Ram’ for worship of the manifested Brahman. 

Name (Nama) and the object (Rupa) signified by the 

Name are inseparable. Thought and word are inseparable. 

Whenever you think of the name of your son, his figure stands 
before your mental eye, and vice versa. Even so when you do 
Japa of Rama or Krishna, the picture of Rama or Krishna will 

( 39 ) 



come before your mind. Therefore Japa and Dhyana go to¬ 

gether. They are inseparable. 

While you are doing the Japa of any Mantra, think that you 
are really praying to your Ishta Devata, that your Ishta Devata is 

really listening to you, that He is looking at you with merciful or 

graceful eyes, and that He with open hands is giving you full 

Abhaya-Dana (asking you to be free from all fears whatsoever) 
with a view to give you your desired object (Moksha). Entertain 
this Bhava. 

Do the Japa with feeling. Know the meaning of the Mantra. 
Feel His presence in everything and everywhere. Draw closer 
and nearer to Him when you repeat the Mantra. Think He is 
shining in the chambers of your heart. He is witnessing your 
repetition of the Mantra as He is the witness of your mind. 

One must take to Japa or Nama-Smarana (remembering 
the Name of the Lord) very seriously and sincerely with full 
faith. The chanting of His Name is but serving Him. You must 
have the same flow of love and respect (devotion) in your heart 
at the time of thinking of or remembering His Name as that you 
naturally may have in your heart at the time when you really see 
Him. You should have full faith and belief in the eternity of the 

2. Mantra Yoga 

Mantra Yoga is an exact science. “Mananat trayate iti 
mantrah— by the Manana (constant thinking or recollection) of 

which one is protected or is released from the round of births 
and deaths, is Mantra.” That is called Mantra by the meditation 
(Manana) on which the Jiva or the individual soul attains free¬ 
dom from sin, enjoyment in heaven and final liberation, and by 
the aid of which it attains in full the fourfold fruit (Chaturvarga), 
i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called 
because it is achieved by the mental process. The root ‘Man’ in 
the word Mantra comes from the first syllable of that word, 
meaning ‘to think’ and ‘Tra’ from ‘Trai’ meaning ‘to protect’ or 
‘free’ from the bondage of Samsara or the phenomenal world. 
By the combination of ‘Man’ and ‘Tra’ comes Mantra which calls 

forth the four aims of being (Chaturvarga) viz., Dharma, Artha, 

Kama and Moksha. 



A Mantra is Divinity. It is divine power or Daivi Sakti mani¬ 
festing in a sound body. The Mantra itself is Devata. The aspi¬ 
rant should try his level best to realise his unity with the Mantra 
of the Divinity, and to the extent he does so, the Mantra-power 
or the Mantra-Sakti supplements his worship-power 
(Sadhana-Sakti). Just as a flame is strengthened by winds, so 

also the aspirant’s individual Sakti is strengthened by Man¬ 
tra-Sakti, and then the individual Sakti joins with the Man¬ 
tra-Sakti to make it more powerful. 

The Mantra is awakened from its sleep through the 
Sadhana-Sakti of the aspirant. The Mantra of the Devata is that 
letter or combination of letters, which reveals the Deity to the 
consciousness of the aspirant who has evoked it by the 
Sadhana-Sakti. The Mantra is a mass of radiant Tejas or en¬ 
ergy. Mantra awakens supernatural powers. 

A Mantra accelerates, generates creative force. Spiritual 

life needs harmony in all parts of our being. The whole being 

must be in perfect ease and in tune with the Divine. Then only 
the spiritual Truth can be realised. Mantra produces harmony. 
A Mantra has the power of releasing the cosmic and the 
supercosmic consciousness. It bestows on the Sadhaka illumi¬ 
nation, freedom, supreme Peace, eternal Bliss and Immortality. 
A Mantra when constantly repeated awakens the conscious¬ 
ness (Chit or Chaitanya). Consciousness or Chaitanya is latent 
in a Mantra. 

Sound exists in four fundamental states, viz., (1) Vaikhari 

or dense, audible sound, sound in its maximum differentiation; 

(2) Madhyama or an inner, subtle, more ethereal state at which 

it is inaudible to physical ear; (3) Pasyanti, a still higher, inner, 
more ethereal state; (4) Para which represents Isvara-Sakti 
and is the potential (Karana) state of the sound which is 

Avyakta or undifferentiated. The Para sound is not, like the 

Vaikhari, different in different languages. It is the unchanging 

primal substratum of them all, the source of the universe. 

The Japa of a Mantra can bring the practitioner realisation 
of his highest goal even though he has no knowledge of the 
meaning of the Mantra. Only it will take a little more time. There 

is an indescribable power or Achintya Sakti in the Name of God 



or Mantra. If you repeat the Mantra with concentration on its 
meaning you will attain God-consciousness quickly. 

The repetition of the Mantra removes the dirt of the mind 
such as lust, anger, greed, etc. Just as the mirror acquires the 
power of reflection when the dirt covering it is removed, even 

so the mind from which the impurities have been removed, ac¬ 
quires the capacity to reflect the higher spiritual Truth. Just as 
soap cleanses the cloth of its impurities, so also, the Mantra is a 
spiritual soap cleansing the mind. Just as fire cleanses gold of 

its impurities, so also Mantra cleanses the mind of its impuri¬ 
ties. Even a little recitation of a Mantra with Sraddha, Bhava 

and concentration on its meaning with one-pointed mind, de¬ 
stroys all impurities of the mind. You should utter the Name of 
God or any Mantra regularly every day. The recital of a Mantra 
destroys your sins and brings everlasting peace, infinite bliss, 
prosperity and Immortality. There is not the least doubt about 

3. Sound and Image 

Sounds are vibrations. They give rise to definite forms. 
Each sound produces a form in the invisible world, and combi¬ 
nations of sound create complicated shapes. The text-books of 
science describe certain experiments which show that notes 
produced by certain instruments trace out on a bed of sand def¬ 
inite geometrical figures. It is thus demonstrated that rhythmi¬ 
cal vibrations give rise to regular geometrical figures. The 
Hindu books on music tell us that the various musical tunes, 
‘Ragas’ and ‘Raginis’, have each a particular shape, which 
these books graphically describe. For instance, the 
Megha-Raga is said to be a majestic figure seated on an ele¬ 
phant. The Vasanta-Raga is described as a beautiful youth 

decked with flowers. All this means that a particular Raga or 

Ragini, when accurately sung, produces serial etheric vibra¬ 
tions which create the particular shape, said to be the charac¬ 
teristic of it. This view has recently received corroborations 
from the experiments carried on by Mrs. Watts Hughes, the 
gifted author of “Voice Figure”. She delivered an illustrated lec¬ 
ture before a select audience in Lord Leighton’s studio to dem¬ 
onstrate the beautiful scientific discoveries on which she has 
alighted, as the result of many years’ patient labour. Mrs. 



Hughes sings into a simple instrument called an ‘Eidophone’ 

which consists of a tube, a receiver and a flexible membrane, 
and she finds that each note assumes a definite and constant 
shape, as revealed through a sensitive and mobile medium. At 
the outset of her lecture, she placed tiny seeds upon the flexi¬ 
ble membrane and the air-vibrations set up by the notes she 

sounded danced them into definite geometric patterns. After¬ 
wards she used dusts of various kinds, copodium dust being 
found particularly suitable. A reporter, describing the shape of 
the notes, speaks of them as remarkable revelations of geome¬ 
try, perspective and shading: “Stars, spirals, snakes and imagi¬ 
nations rioting in a wealth of captivating methodical design.” 

Such were what were first shown. Once when Mrs. Hughes 
was singing a note, a daisy appeared and disappeared and “I 
tried,” she said, “to sing it back for weeks before; at last I suc¬ 
ceeded.” Now she knows that precise inflections of the particu¬ 
lar note that is a daisy, and it is made constant and definite by a 

strange method of coaxing an alteration of crescendo and di¬ 
minuendo. After the audience had gazed enraptured a series of 
daisies, some with succeeding rows of petals, delicately 
viewed, they were shown other notes and these were daisies of 
great beauty. “How wonderful! How lovely!” were the audible 
exclamations that arose from the late Lord Leighton’s studio, 

an exquisite form succeeded exquisite forms on the screen! 
The flowers were followed by sea-monsters, serpentine forms 
of swelling rotundity, full of light and shade and details, feeding 
in miles of perspective. After these notes came there forms of 

other trees, trees with fruits falling, trees with a foreground of 

rocks, trees with sea behind. “Why”, exclaimed the people in 
the audience, “they are just like Japanese landscapes.” 

While in France, Madame Finlang’s singing of a hymn to 
Virgin Mary “O Ave Marium” brought out the form of Mary with 
child Jesus on her lap and again the singing of a hymn to 
‘Bhairava’ by a Bengali student of Varanasi studying in France, 

gave rise to the formation of the figure of Bhairava with his vehi¬ 
cle, the dog. 

Thus, repeated singing of the Name of the Lord builds up 
gradually the form of the Devata or the special manifestation of 
the Deity whom you seek to worship, and this acts as a focus to 



concentrate the benign influence of the Divine Being, which ra¬ 
diating from the centre, penetrates the worshipper. 

When one enters the state of meditation, the flow of the in¬ 
ner Vritti is greatly intensified. The deeper one goes into medi¬ 
tation the more marked is the effect. The concentration of the 
mind upwards sends a rush of this force through the top of the 
head and the response comes in a fine rain of soft magnetism. 
The feeling arising from the downward power sends a wonder¬ 
ful glow through the body, and one feels as if he is bathed in a 

soft kind of electricity. 

The above experiments demonstrate the following facts: 

1. Sounds produce shapes. 

2. Particular notes give rise to particular forms. 

3. If you want to generate a particular form, you must pro¬ 
duce a definite note in a particular pitch. 

The repetition of the Panchakshara Mantra, ‘Om Namah 
Sivaya’ produces the form of Lord Siva. The repetition of 'Om 
Namo Narayanaya,' the Ashtakshara Mantra of Vishnu, pro¬ 
duces the form of Vishnu. In a Mantra, the vibrations to be pro¬ 
duced by the notes are all important. Much emphasis is laid on 
the pitch (Svara) as well as form (Varna) of a Mantra. Varna lit¬ 
erally means colour. In the invisible world all sounds are ac¬ 
companied by colours, so that they give rise to many-hued 
shapes. In the same way colours are accompanied by sounds. 
A particular note has to be used to produce a particular form. 
Different notes in different pitches give rise to different shapes. 
In the science of Mantras, we use different Mantras for the pur¬ 
pose of invoking different gods. If you worship Lord Siva you 

use ‘Om Namah Sivaya,’ but in worshipping Vishnu or Sakti 
you will have to change the Mantra. What happens when a 

Mantra is recited? The repeated recitation of the Mantra pro- 
duces in the mind the form of the Devata or the Deity connected 
with the Mantra which is your Ishta, and this form becomes the 

centre of your consciousness when you directly realise it. It is, 
therefore, said that the Mantra of the Deva is the Deva himself. 
This may explain the much misunderstood dictum of the 

Mimamsa philosophers that the gods do not exist apart from 
the Mantras (Mantratmako Devah). This really means that 



when a particular Mantra appropriated to a particular god 
is properly recited, the vibrations so set up, create in the 
higher planes a special form which that god ensouls for the 
time being. 

Chapter Two 


1. Nama Mahima 

What a lot of joy the repetition of His Name brings! What a 

lot of power it infuses into man! How it changes the human na¬ 
ture marvellously! How it exalts a man to the status of divinity! 
How it destroys old sins, Vasanas, Sankalpas, whims, fancies, 
depressing moods, sex-impulses and various Samskaras! 

How sweet is God’s Name! What a tremendous power it 

possesses! How it transforms quickly the Asuric, diabolical na¬ 
ture into Sattvic, Divine nature! How it brings you face to face 
with the Lord and makes you realise your oneness with Him 
(Para Bhakti—Supreme Love)! 

The Name of God chanted correctly or incorrectly, know¬ 
ingly or unknowingly, carefully or carelessly, is sure to give the 
desired result. The Glory of the Name of God cannot be estab¬ 
lished through reasoning and intellect. It can certainly be expe¬ 
rienced or realised only through devotion, faith and constant 
repetition of the Name. Every Name is filled with countless po¬ 
tencies orSaktis. The power of the Name is ineffable. Its Glory 

is indescribable. The efficacy and inherent Sakti of the Name of 
God in unfathomable. 

Just as fire has the natural property of burning inflamma¬ 
ble things, so also the Name of God has the power of burning 
sins, Samskaras and Vasanas and bestowing Eternal Bliss and 
everlasting peace on those who repeat it. Just as burning qual¬ 
ity is natural to and inherent in fire, so also the power of de¬ 
stroying sins with their very root and branch, and bringing the 
aspirant into blissful union with the Lord through Bhava-Sam- 

adhi is natural to and inherent in the Name of God. 

0 Man! Take refuge in the Name. Nami and Nama are in¬ 
separable. Sing the Lord’s Name incessantly. Remember the 
Name of the Lord with every incoming and outgoing breath. In 
this iron age Nama-Smarana or Japa is the easiest, quickest, 




safest and surest way to reach god and attain Immortality and 
perennial Joy. Glory to the Lord! Glory to His Name! 

It was the utterance of the Name of God alone that caused 
the salvation of a great sinner of the type of Ajamila. Ajamila 
was a righteous Brahmin in the beginning. He fell in love with a 
low-caste girl and committed many atrocious crimes. It was at 
the time of death he uttered the name of his son ‘Narayana’ and 
there came the Parshadas of Narayana Himself to his rescue, 
and he (Ajamila) was released from this world for ever. Mark 
here the extraordinary power of the Name. 

You may be aware how the Ganika (prostitute) Pingala 

was mysteriously transformed into a saintly lady by the power 

of the Name (repeating the Name of Sri Rama) through her 
Guru, the parrot which she obtained as a lovely present from a 
thief, and how she easily obtained salvation, the parrot was 
trained to utter the Name “Sri Rama, Sri Rama". Pingala knew 
nothing of Rama-Nama. She heard the sound Rama-Rama 
through the mouth of the parrot. It was very melodious and 
charming. Pingala was very much attracted. She fixed her mind 
on Rama-Nama, uttered by the parrot, and mysteriously en¬ 
tered into Bhava Samadhi (union with Rama). Such is the 
power of the Name of the Lord. It is a pity that the present-day 

people who have studied science and who brag of their worth¬ 
less secular learning have no faith in Nama-Smarana. It is 
highly deplorable. 

Just hear the glory of Rama-Nama. You must learn to take 
the Name of Rama with full devotion and faith. When you study 
the Ramayana of Tulasidas you will learn how great the Divine 
Power of that blessed Name is. 

Gandhiji writes: “You might ask me why I tell you to use the 
word Rama and not one of the many other Names of the Cre¬ 
ator. True His Names are as many as and more than the leaves 

on a tree, and I might, for instance, ask you to use the word 

God. But what meaning, what associations, would it have for 
you here? In order to enable you to feel anything when repeat¬ 
ing the word God, I should have to teach you some English. I 
should have to explain to you foreign people’s thoughts and as¬ 



“But in telling you to repeat the Name of Rama, I am giving 
you a Name worshipped since countless generations by the 
people of this land—a Name familiar to the very animals and 
birds, the very trees and stones of Hindusthan, through many 

thousand years. You will learn from Ramayana how a stone by 

the roadside sprang to life at the touch of Rama’s foot as he 
passed by. You must learn to repeat the blessed Name of 
Rama with sweetness and such devotion that the birds will 
pause in their singing to listen to you, that the very trees will 
bend their leaves towards you, stirred by the divine melody of 
that Name.” 

Kamal got a severe scolding from his father Kabir for pre¬ 
scribing to a rich merchant Rama-Nama to be repeated twice 
for curing leprosy. Kamal asked the merchant to repeat 

Rama-Nama twice and yet he was not cured of the disease. 

Kamal reported to his father this incidence. Kabir was very 
much annoyed and told Kamal: “You have brought disgrace on 
me by asking the merchant to repeat Rama-Nama twice. Repe¬ 
tition of Rama-Nama once is quite sufficient. Now beat the mer¬ 
chant severely with a stick on his head. Ask him to stand in the 

Ganga and repeat Rama-Nama once from the bottom of his 
heart.” Kamal followed the instruction of his father. He gave a 
good thrashing on the head of the merchant. The merchant re¬ 
peated Rama-Nama once only with Bhava, from the bottom of 
his heart. He was completely cured of leprosy. 

Kabir sent Kamal to Tulasidas. In the presence of Kamal, 

Tulasidas wrote Rama-Nama on a Tulasi-leaf and sprinkled the 
juice over 50 lepers. All were cured. Kamal was quite aston¬ 
ished. Then Kabir sent Kamal to blind Sur Das. Sur Das asked 
Kamal to bring the corpse that was floating in the river. The 
corpse was brought. Sur Das repeated ‘Ram’ only once (not the 

full Name Rama) in one ear of the corpse, and it was brought 
back to life. Kamal’s heart was filled with awe and wonder. 
Such is the power of God’s Name. My dear friends! My edu¬ 
cated college youths! My dear Barristers, Professors, Doctors 

and Judges! Don’t be puffed up with your false secular learn¬ 
ing. Repeat the Name of the Lord with Bhava and Prema from 

the bottom of your heart and realise the Supreme Bliss, Knowl- 



edge, Peace and Immortality right now in this very birth, nay, 
this very second. 

Kabir says: “If anyone utters ‘Rama’ ‘Rama’ even in 
dream, I would like to make for his daily use a pair of shoes out 
of my skin.” Who can describe the glory of God’s sacred 
Name? Who can really comprehend the greatness and splen¬ 
dour of the holy Names of God? Even Parvati, the consort of 
Lord Siva, failed to describe in adequate terms the grandeur 
and true significance of God’s Name. When one sings His 
Name or hears it sung, he is unconsciously raised to sublime 
spiritual heights. He loses his body-consciousness. He is im¬ 
mersed in joy. He drinks the divine nectar of Immortality. He 
gets Divine intoxication. Repetition of God’s Name enables the 

devotee to feel the Divine Presence, the Divine glory, the Di¬ 
vine consciousness within himself and also everywhere. How 
sweet is Hari’s Name! How powerful is the Name of the Lord! 
How much joy, peace and strength His Name brings to one who 
repeats it! Blessed indeed are those who repeat God’s Name, 
for they will be free from the wheel of birth and death and will at¬ 
tain Immortality! 

The Pandavas were never burnt to death, though the 
Lakshagriha (house of lac) in which they lived was burnt, be¬ 
cause of their immense faith in the Name of Hari; the 
Gopatakas were not harmed by fire, when the wild fire broke 

out, because of their immense faith in the Lord’s Name; Hanu- 

man was never burnt though his tail was set fire to by the 
Rakshasas, on account of his immense faith in Rama’s Name; 
Prahlada was not burnt by fire because he had taken refuge in 
the Name of Hari; Sita was not harmed through fire though she 

had to undergo the fire-trial for testing her chastity, because 
she had Rama’s Name as her sole refuge; the palace of 
Vibhishana was not burnt when the whole of Lanka was burnt 
to ashes, because of his immense faith in the Name of Sri 
Rama. Such is the glory of the Lord’s Name. 

2. Benefits of Japa 


Japa checks the force of the thought-current moving to¬ 
wards objects. It forces the mind to move towards God, to- 



wards the attainment of eternal bliss. It eventually helps to have 
Darsana of God. The Mantra Chaitanya is hidden in every Man¬ 
tra. Whenever the Sadhaka or spiritual aspirant shows lack of 
vigour in his Sadhana, the Mantra-Sakti or power of the Mantra 
reinforces the Sadhana-Sakti of the Sadhaka. Constant and 

prolonged repetition for some months cuts new grooves in the 
mind and the brain. 

During Japa all the divine qualities steadily flow into your 
mind from the Lord, just as oil flows from one vessel to another 
vessel. Japa transforms the nature of the mind. It fills the mind 
with Sattva. 

Japa changes the mental substance from passion to pu¬ 
rity, from Rajas to Sattva. It calms and strengthens the mind. It 
makes the mind introspective. It checks the out-going tenden¬ 
cies of the mind. It eradicates all kinds of evil thoughts and incli¬ 
nations. It induces determination and austerity. Eventually it 

leads to the direct Darsana of God, the Ishta Devata, or tutelary 
Deity, or to God-realisation. 

The mind is purified by constant Japa and worship. It is 
filled with good and pure thoughts. Repetition of Mantra and 
worship strengthen the good Samskaras. “As a man thinks, so 
he becomes.” This is the psychological law. The mind of a man 
who trains himself in thinking good, holy thoughts, develops a 
tendency to think of good thoughts. His character is moulded 
and transformed by continued good thoughts. When the mind 
thinks of the image of the Lord during Japa and worship, the 
mental substance actually assumes the form of the image. The 

impression of the object is left in the mind. This is called 

Samskara. When the act is repeated very often, the Samskaras 
gain strength by repetition and a tendency or habit is formed in 
the mind. He who entertains thoughts of Divinity becomes 
transformed actually into the Divinity itself by constant thinking 
and meditation. His Bhava or disposition is purified and 
divinised. The meditator and the meditated, the worshipper and 
the worshipped, the thinker and the thought, become one and 
the same. This is Samadhi. This is the fruit of worship or 
Upasana or doing Japa. 

Silent repetition of God’s Name, HARI OM, or SRI RAMA, 

is a tremendous tonic and potent specific for all diseases. It 

I k HI il 


should never be stopped even for a day under any circum¬ 
stances. It is like food. It is a spiritual food for the hungry soul. 
Lord Jesus says: “You can hardly live on bread alone; but you 
can live on the Name of God alone.” You can drink and live on 
the nectar that flows during Japa and meditation. Even simple 

mechanical repetition of a Mantra has got very great effect. It 
purifies the mind. It serves as a gate-keeper. It gives intima¬ 
tions to you whenever some worldly thoughts enter the mind. At 
once you can drive those thoughts and do Smarana of the 
Mantra. Even during mechanical repetition, a portion of the 
mind is there at work with it. 

If you utter the word ‘excreta’ or ‘urine’ when your friend is 
taking his meals, he may at once vomit his food. If you think of 
‘Garam Pakoda’, ‘hot Pakoda’, your tongue will get salivation. 
There is a Sakti in every word. When such is the case with ordi¬ 
nary words, how much more power or Sakti should there be in 

the Name of God—HARI, RAMA, SIVA or KRISHNA? Repeti¬ 
tion or thinking of His Name produces a tremendous influence 
on the mind. It transforms the mental substance, ‘Chitta’, over¬ 
hauls the vicious old Samskaras in the mind, transmutes the 
Asuric or diabolical nature and brings the devotee face to face 
with God. There is no doubt about this. 0 sceptics and scientific 

atheists! Wake up! Open your eyes. Chant His Name always. 

Sing. Do Kirtan. 

It is only ‘Nama-Smarana’ that is free from difficulties and 
troubles. It is easy, comfort-giving and simple. It is therefore 

said to be the ‘head’, the ‘King’ of all Sadhanas (means to 

When you repeat His Name, you must evince from the 
bottom of your heart Ananya Bhakti (unflinching devotion to 
God without love for any other object). You must drive off all 
other worldly thoughts from your mind. Fill the mind with 
thoughts of God and God alone. You must struggle. You must 

exert hard. Remain absorbed in Him. You must have 

Avyabhicharini Bhakti. 

To love Lord Krishna for 3 months, Rama for another 3 
months, Sakti for 6 months, Hanuman for some time, Lord Siva 

for some time, is not good. This is Vyabhicharini Bhakti. If you 

love Krishna, Love Him alone till the end. Just as you see wood 



alone at the back of chair, table, bench, stick, almirah, 
cup-board, etc., see the Antaratman, Avyakta (hidden) Krishna 
alone in a flower, tree, fruits, tumbler, and all objects. This is 
Ananya Bhakti. This is Para Bhakti. 

Just as you remember all the qualities of your son when 
you think of his name, e.g., Visvanathan, you should remember 
the qualities of God as Omnipotence, Omniscience, etc., when 
you think of His Name. 

When you repeat the Mantra, have Sattvic Bhava or 

Suddha Bhava (right mental Attitude, Sattvic feeling). The 
Bhava comes slowly when the purification-process goes on. 
Even mere mechanical repetition has very great effect. The vi¬ 
bration in the mind set up by the repetition purifies the Chitta 
(mind-stuff), brings Chitta-Suddhi. 

A beginner should have a Japa-Maala or rosary. Later on 
he can take recourse to Manasika Japa (mental repetition). If a 
man repeats the Mantra for 6 hours daily, his heart will be puri¬ 
fied quickly. He can feel the purity. You must have great faith in 
your Guru-Mantra. You must keep it a secret, also. 

The shorter the Mantra you use, the greater will be your 
power of concentration. Of all Mantras Rama-Nama is the best. 
It is easy to repeat also. 


Japa purifies the heart. 

Japa steadies the mind. 

Japa destroys the Shadripus (six enemies). 

Japa destroys birth and death. 

Japa burns sins. 

Japa scorches Samskaras. 

Japa annihilates attachment. 

Japa induces Vairagya. 

Japa roots out all desires. 

Japa makes one fearless. 

Japa removes delusion. 

Japa gives supreme Peace. 

Japa develops Prema. 

Japa unites the devotee with the Lord. 

Japa gives health, wealth, strength and long life. 
Japa brings God-consciousness. 



Japa bestows Eternal Bliss. 
Japa awakens the Kundalini. 


Japa gives a nice, refreshing, exhilarating, spiritual bath. 

It wonderfully washes the subtle body or 

Linga Sarira or astral body. 
Japa is a marvellous divine soap for the mind. 

It cleanses it of its various kinds of impurities. 

If you are not able to form the image of your Ishta Devata, 

If you are not able to fix the mind on your tutelary Deity, 

You may try to hear the sound of the Mantra repeated by you, 
Or think of the letters of the Mantra in order. 

This will stop mind-wandering. 


At any moment death will snatch you away. 

For eating and drinking this life is not meant. 

Very difficult it is to get a human birth, 

O friend, wake up, do Japa of Hari Om or Sri Rama. 

There is no better healer in this iron age 

Than the Japa of the Mantra of God. 

Japa keeps Lord Yama away. 

Japa destroys the five afflictions and three Taapas. 

Just as fire burns cotton, 

So does Japa burn all Karmas, 

Just as the Ganga purifies a dirty cloth, 

So does Japa purify the dirty mind. 

The eager aspirant thirsting for God’s Darsana 
Punctually gets up at Brahmamuhurta, 

With crossed legs in Padmasana he sits. 

With Bhava and Prema the beads he rolls, 

Silent Japa does he sometimes, 

Whispers or hums he at other times, 

Though near, his neighbour can’t hear. 

Sometimes loud Japa does he when the mind wanders. 
Anushthana he performs on the banks of the Ganga, 

Lives on milk and fruits or fasts sometimes, 

Finishes Purascharana of Japa of lakhs, 

Gets peace of mind and divine experiences. 

Havan he does when Purascharana is over, 

The Brahmins, the Sadhus, the poor he feeds. 



Thus pleases he the Lord and gets His Grace, 

And attains Bliss, Perfection and Immortality! 

The fire of Japa imparts divine splendour to his face. 

The Japa-Yogi now shines more resplendent than the Sun, 
Through Japa alone all Siddhis and Riddhis he attains, 

Even Adi-Sesha cannot now describe his splendour and glory. 

Chapter Three 


1. Pranava 

Om (Aum) is everything. Om is the Name or symbol of 
God, Isvara, Brahman. Om is your real name. Om covers the 
whole threefold experience of man. Om stands for all the phe¬ 
nomenal worlds. From Om this sense-universe has been pro¬ 
jected. The world exists in Om and dissolves in Om. ‘A’ 
represents the physical plane. ‘U’ represents the mental and 
astral plane, the world of intelligent spirits, all heavens. ‘M’ rep¬ 
resents the whole deep sleep state, and all that is unknown 

even in your wakeful state, all that is beyond the reach of the in¬ 
tellect. Om represents all. Om is the basis of your life, thought 
and intelligence. Om is everything. All words which denote ob¬ 
jects are centred in Om. Hence the whole world has come from 

Om, rests in Om, and dissolves in Om. As soon as you sit for 

meditation, chant Om loudly 3 or 6 or 12 times. This will drive 
away all worldly thoughts from the mind and remove Vikshepa 
(tossing of mind). Then take to mental repetition of Om. 

The Japa of Om (Pranava Japa) has a tremendous influ¬ 

ence on the mind. The pronunciation of the sacred syllable Om, 

is one which had engaged the attention of all Europeans de¬ 
voted to Eastern studies. The vibrations set up by this word are 
so powerful that, if one persists in taking recourse to them, they 
would bring the largest building to the ground. This seems diffi¬ 
cult to believe in until one has tried the practice; but once hav¬ 
ing tried it one can easily understand how the above statement 

may be true and perfectly correct. I have tested the power of 
the vibrations and can quite believe that the effect would be as 
stated. Pronounced as spelt, it will have a certain effect upon 
the student; but pronounced in its correct method, it arouses 

and transforms every atom in his physical body, setting up new 
vibrations and conditions, and awakening the sleeping power 
of the body. 




2. Hari Nama 

Every Mantra has the following six parts: It has got a Rishi 
who had Self-realisation for the first time through this Mantra 

and who gave this Mantra to others. He is the Seer for this Man¬ 
tra. Sage Visvamitra is the Rishi for Gayatri. It has a Metre also. 

There is a particular Devata or presiding Deity of the Mantra. It 
has got a Bija or seed. This gives a special power to the Man¬ 
tra. This is the essence of the Mantra. Every Mantra has got a 
Sakti. Lastly it has a Kilaka (Pillar or pin). This plugs the Man- 

tra-Chaitanya that is hidden in the Mantra. As soon as the plug 
is removed by constant and prolonged repetition of the Name, 

the Chitanya that is hidden is revealed. The devotee gets 

Darsana of the Ishta Devata. 

“Mananat trayate iti mantrah ”—By the Manana (constant 

thinking or recollection) of which one is protected or is released 

is Mantra. It is Mantra that leads to the realisation of one’s own 
Ishta Devata. And also, practically speaking, the Ishta Devata 
and the Mantra are one and the same thing. 

The mere remembrance of Hari’s Name destroys all the 

accumulated sins of various births. 

“Harer-Nama Harer-Nama Harer-Namaiva Kevalam; 
Kalau Nastyeva Nastyeva Nastyeva Gatiranyatha.” In this Kali 
Yuga, there exists only the Name of Hari, Hari, Hari. In this Kali 
Yuga, there is on other means, no other way, and no other 

method for attaining salvation. Even the sins of the greatest of 

the sinners are brought to nothing by the utterance of Hari's 
Name (Name of God). Not only this, but by doing so, we get 
eternal safety. Self-realisation and eternal happiness. This is 
the importance of Hari-Nama. 

“Rama Na Sakahin Nama Gun Gai— Even Rama, God 
Himself, cannot describe the greatness of Nama.” Then what to 

speak of us? It is all the more needed at this present age of 
ours. Because in this Kali Yuga (iron age): “Kali Yuga Kevala 
Nama Adhara —The only support in this iron age or Kali Yuga is 
nothing but the Name of God.” There is no other means, sim¬ 
pler and easier than this, to obtain eternal happiness and 




“Rama Nama Manideep Dharu Jiha Dehari Dwar, 

Tulsi Bhitar Baher Hun Jo Chahasi Ujiyar. ” 

Put this jewel, light of Rama-Nama (the Name of Rama) at 
the gate of your door, tongue, if you want to illuminate yourself, 
both inside and outside (‘in’ and ‘out’ of your own self). 

“Ulta Naam Japat Jag Jana, 

Valmiki Bhaye Brahma Samana. ” 

All the world knows that by uttering the Name even in its 
opposite form, by saying Mara-Mara instead of Rama-Rama, 
the great saint Valmiki became Brahman Himself. 

When such is the effect of Ulta Nama, then who can speak 
of the glory of the right and the proper Nama (Name)? 

“Gafil Tu Hai Ghadyal Yah Deta Hai Munadi 

Gardoon ne Ghadi Umar Ki Teri Aur Ghata di.” 

O careless one! The bell is reminding you again and 
again. The time has but brought you near the limit of your life¬ 
time. And therefore: 

“Ram Naam ki Loot Hai, Loot Sake To Loot, 

Anta Kaal Pachtayega Jab Pran Jayenge Choot. ” 

You must take for yourself in abundance the Name of Sri 
Rama. Otherwise, at the last moment of your life, when death 
approaches you, and when Prana (life) will cease to remain in 
this body of yours, you will but grieve and lament for it. 

“Ram Naam Aaradhano Tulsi Britha Na Jay, 

Larkayi Ko Pairibo Aage Hot Sahay; 

Tulsi Apne Ram Ko Reejh Bhajo Ya Kheej, 

Ulta Seedha Jaamihain Khet Pare Te Beej. ” 

The well-known poet Goswami Tulsidasji says: “The wor¬ 
shipping of the Name of Rama never goes in vain, just as the 
practice of swimming in one’s boyhood is of great help at some 
future time.” He says that whether you remember Rama in your 
pleasant mood, or unpleasant mood, it is sure to give its good 
effect, just as the seeds in the fields thrown either rightly or 
wrongly give good results. 

Those who do not believe in this may do this for the sake 
of examination or test and then do as they like or think proper. It 
is not at all wise to while away the time in arguments or vain dis¬ 
cussions merely. Life is short. Time is fleeting. The body is con- 



tinually decaying. There is nothing but gain and gain only in 
doing Japa or Nama-Smarana. 

3. Kali-Santarana llpanishad 

At the end of Dvapara Yuga Narada Rishi approached 
Brahma, the Creator, and asked: “O Lord! How shall I be able to 
cross Kali, wandering in this world?” Brahma replied: “Hearken 

that which the Srutis keep as secret and hidden, by which one 

may cross the Samsara in Kali Yuga. One can shake off the evil 

effects of Kali through mere uttering of the Name of Lord 
Narayana.” Again Narada asked: “May I know the Name, my 
Lord?” Brahma replied: 

“Hare Rama Hare Rama Rama Rama Hare Hare, 

Hare Krishna Hare Krishna Krishna Krishna Hare Hare. ” 

These 16 Names destroy, doubtless, the evil effects of 
Kali. They remove the Avarana or veil of ignorance of the Jiva 
surrounded by 16 Kalas (rays). Then, like the sun which shines 
in full effulgence after the clouds are dispersed, Para Brahman 

alone shines in full splendour. 

Narada asked: “O Lord! May I know the rules to be ob¬ 
served in the repetition of the Mantras?” Brahma replied: 
“There are no rules. Whoever in a pure or in an impure state ut¬ 
ters these always, attains Salokya (the same world of), 
Samipya (proximity with), Sarupya (the same form of) or 
Sayujya (absorption into) Brahman.” 

Whoever utters 3/ 2 crores (35 millions) of times this Man¬ 
tra composed of 16 Names gets rid even of the sin of the mur¬ 
der of a Brahmin. He becomes purified from the sin of thefts of 

gold. He becomes purified from the sin of cohabitation with a 
woman of a low caste. He is purified of the sins of wrong done 
to Pitris, Devas and men. Having given up all Dharmas, he be¬ 
comes freed at once from all sins. He is at once released from 
all bondages and gets Mukti. This is the Kali-Santarana 

Llpanishad of the Krishna-Yajur-Veda. In Bengal this Mantra is 
repeated by a large number of people. It is the favourite Mantra 
of the Vaishnavites of Bengal. 



4. Japa Vidhana 

Japa is the repetition of any Mantra or Name of the Lord 
with Bhava and feeling. 

Japa removes the impurities of the mind, destroys sins 

and brings the devotee face to face with the Lord. 

Every Name is filled with countless powers. Just as fire 

has the natural property of burning things, so also the Name of 

God has the power of burning sins and desires. 

Sweeter than all sweet things, more auspicious than all 
good things, purer than all pure things, is the Name of the Lord. 

The Name of the Lord is a boat to cross this Samsara. It is 

a weapon to destroy the mind. 

The repetition of a Mantra again and again generates 
great spiritual force and momentum and intensifies the spiritual 
Samskaras or impressions. 

Repetition of a Mantra raises vibrations. Vibrations give 

rise to definite forms. Repetition of ‘Om Namah Sivaya’ gives 

rise to the form of Lord Siva in the mind; repetition of 'Om Namo 

Narayanaya’ gives rise to the form of Lord Hari. 

The glory of the Name of God cannot be established 
through reasoning and intellect. It can certainly be experienced 
or realised, only through devotion, faith and constant repetition. 

Japa is of three kinds, viz., Manasika Japa or mental Japa, 

Upamsu Japa or Japa with humming, and Vaikhari Japa or loud 
audible Japa. 

Mental repetition or Japa or Manasika Japa is more pow¬ 
erful than loud Japa. 

Get up at 4 a.m., and do the Japa for two hours. 

Brahmamuhurta is most favourable for Japa and meditation. 

If you cannot take bath, wash your hands, feet, face and 
body, and sit for Japa. 

Face the North or the East when sitting. This enhances 
the efficacy of the Japa. 

Sit on Kusa-grass or deer-skin or rug. Spread a sheet of 
cloth over it. This conserves body-electricity. 

Do some prayer before starting the Japa. 



Have a steady pose. Have Asana-Jaya or conquest over 
Asana. You must be able to sit on Padma, Siddha or Sukha 
Asana for three hours at a stretch. 

When you repeat the Mantra, have the feeling or mental 
attitude that the Lord is seated in your heart, that Sattva or pu¬ 
rity is flowing from the Lord to your mind, that the Mantra puri¬ 
fies your heart, destroys desires and cravings and evil 

Do not do the Japa in a hurried manner, as a contractor 

tries to finish his work in a hurried way. Do it slowly with Bhava, 
one-pointedness of mind and single-minded devotion. 

Pronounce the Mantra distinctly and without mistakes. Do 
not repeat it too fast or too slow. 

Use not the index finger while rolling the beads. Use the 
thumb, the middle and the ring fingers. When counting of one 
Maala is over, revert it and come back again. Cross not the 
Meru. Cover your hand with a towel. 

Be vigilant. Keep an alert attention during Japa. Stand up 

and do the Japa when sleep tries to overpower you. 

Resolve to finish a certain minimum number of Maalas be¬ 

fore leaving the seat. 

Maala or rosary is a whip to goad the mind towards God. 
Sometimes do the Japa without Maala. Go by the watch. 

Practise meditation also along with Japa. This is 

Japa-Sahita-Dhyana. Gradually Japa will drop and meditation 

alone will continue. This is Japa-Rahita-Dhyana. 

Have four sittings for Japa daily—early morning, noon, 

evening and night. 

A devotee of Lord Vishnu should repeat 'Om Namo 

Narayanaya’; a devotee of Lord Siva ‘Om Namah Sivaya’; a 
devotee of Lord Krishna ‘Om Namo Bhagavate Vaasudevaya’; 
a devotee of Lord Rama ‘Om Sri Ramaya Namah’ or ‘Om Sri 

Rama Jaya Rama Jaya Jaya Rama’; a devotee of Devi, Gayatri 
Mantra or Durga Mantra. 



It is better to stick to one Mantra alone. See the Lord 
Krishna in Rama, Siva, Durga, Gayatri, and everyone. 

Regularity in Japa Sadhana is most essential. Sit in the 
same place and at the same time. 

Purascharana is repetition of the Mantra Akshara-Laksha, 
one lakh times for each letter. 

Japa must become habitual. Even in dream you must be 

doing Japa. 

Japa Yoga is the easiest, quickest, safest, surest, and 
cheapest way for attaining God-realisation. Glory to the Lord! 

Glory, glory to His Name! 

0 Man! Take refuge in the Name. Nama and Nami are in¬ 

5. Mantras for Japa 

9. TR: frraro 

3. W TPTTU||i| 

x. tk-- 


^ ^ ftwr cpuj cpiT ^ ^ 

V9. TR^ <fj|^c)H 

c. & sftf^rra j|)ql^Hcicdwi^T: 


*o. sfain wimm 


&> ^MdKlfH^r*ri^T: 

qgtf TT^fcT Tfh ttHkilI 



eT^Tfmm ?fra*T ^ft 
1 >\. ^IdfdlMlfd^K *frdHT 

f§tfcTT chiei<^3 cT W^R 


T^dTWT ^T9TFf -tfldRll: 'qcT^ ^TR: II 

^vs. ^dKIHIITI^imilTI^fwril 


%%. SS> ^KUTTPT 

Ro. AS> ^MdTOTT: m^T TTR 
& ?n<iM-d^<ufi jpvi 

RR. & ^MdRIdUMlufl WTWt 

33. MMdld ddl-^fa^^TcN 

3T*RT ddlJ-±ld'^3?T tm II 

3X. 3^^^: 


3^. 3S> 3ft ddfcidd^ ^R: 

3^9. 11^ dM: 

3 V &> sft?RcR*RFT ^T: 

3°. aft 3ftf^5^TR: 

3*. & ^dldN^^f 


33. 3^ 3T5 

3X. 55> dTdHl^l 






3^. qrft TRWTTRI 

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^«fl3UH5ll u^: l ■sftHrtliiUlutl <^rai ll Oltt fafot&T: U 

3S> ^T4lc'^m TRT?T 3^p3T«TT 1R: 

3S> T1HT idR^RT 1R: 

3T ofldc^n^ RilRPlT TR: 

3^ TIRR 3TRTfel«TT RR: 

35> RlRtclRR TRTRT cbfHfeefclwri RTf : 



3S> R^lechlR T1TFT Iwt TUFT 

35> cOOrchN trtft fy'r^T^i mz 

3^ S^cRRl M?1 'chcNW | 

3^ sluVchld WFT dRRRTR rTrz 
3^> ■H^yV'+IR •Wl^l 3TU1R3Z 


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55 Rrft qrrt f^TRT TR: 

35 TO: TOT^T 

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55 RTTf "TR: ^3TRFT if 
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fdRdd^r^: Idd to 11 







1. Om Sri Maha-Ganapataye Namah 


Lord Ganapati 
Lord Siva 
Lord Hari 
Lord Hari 
Lord Hari 

Lord Krishna 

Lord Krishna 
Lord Krishna 
Lord Rama 
Lord Rama 
Lord Rama 

Lord Rama 

2. Om Namassivaya (Panchakshara Mantra) 

3. Om Namo Narayanaya (Ashtakshara Manta) 

4. Harih Om 

5. Harih Om Tat Sat 

6. Hare Rama Hare Rama, Rama Rama Hare Hare; 

Hare Krishna Hare Krishna Krishna Krishna Hare Hare 

Maha Mantra 

7. Om Namo Bhagavate Vaasudevaya 

8. Om Sri Krishnaya Govindaya Gopijana 

Vallabhaya Namah 

9. Om Sri Krishnaya Namah 

10. Om Sri Rama, Jaya Rama, Jaya Jaya Rama 

11. Om Sri Ramaya Namah 

12. Om Sri Sita-Ramachandrabhyam Namah 

13. Sri Rama Rama Rameti, Rame Rame Manorame, 
SahasranamaTattulyam Rama Nama Varanane Lord Rama 

14. Apadamapaharttaram Dataram Sarvasampadam; 

Lokabhiramam Sri Ramam Bhuyo Bhuyo 

15. Artanamartihantaram Bhitanam Bhitinasanam; 

Dvishatam Kaladandam Tam Ramachandram 

16. Ramaya Ramabhadraya Ramachandraya Vedhase; 

Raghunathaya Nathaya Sitayah Pataye Namah Lord Rama 

17. Sita Ram; Radhe Shyam; Radhe Krishna 

18. Om Sri Ramah Saranam Mama 

19. Om Sri Krishnah Saranam Mama 

20. Om Sri Sita-Ramah Saranam Mama 

21. Om Sri Ramachandra Charanau Saranam Prapadye 

Saranagati Mantra 

22. Om Sriman Narayana Charanau Saranam Prapadye 

Saranagati Mantra 

23. Sakrideva Prapannaya Tavasmiti Cha Yachate; 

Abhayam Sarvabhutebhyo Dadamyeytad Vratam Mama 

Saranagati Mantra 

24. Om Sri Hanumate Namah Sri Hanuman 

25. Om Sri Sarasvatyai Namah Sri Sarasvati 

26. Om Sri Kaalikayai Namah Sri Kaalika 

27. Om Sri Durgayai Namah Sri Devi 

28. Om Sri Maha-Lakshmyai Namah Sri Lakshmi 

29. Om Sri Saravanabhavaya Namah Lord Subrahmanya 

or Karttikeya 

Lord Rama 

Jugal Mantra 
Saranagati Mantra 
Saranagati Mantra 
Saranagati Mantra 



30. Om Sri Tripura-Sundaryai Namah Tripura Sundari 

31. Om Sri Bala-Paramesvaryai Namah Sarada 

32. Om Soham Vedantic Formula 

33. Om Aham Brahma Asmi Vedantic Formula 

34. Om Tat Tvam Asi Vedantic Formula 

35. Om Tryambakam Yajamahe Sugandhim Pushtivardhanam, 
Urvarukamiva Bandhanan-Mrityormukshiya Maamritat 

Maha-Mrityunjaya Mantra 


Ganesa-Gayatri I 

Ganesa-Gayatri II 

R. dc^iq ifti# I 

Brahma-Gayatri I 
cmt wt ii 

Brahma-Gayatri II 

X. fcRJ^ ifti# | 

cTwt ^it ii 


cTWt II 

Nrisimha-Gayatri I 

eft I 



Nrisimha-Gayatri II 

vs. & ffwra tftaft i 

CT^: ft?: yrTi<JiJ|^ || 


c. ^pfasrpr f |j#i 

y-cfi^l^ II 

Rudra-Gayatri I 

%. &> dd^lld M^dld sfaf| I 

<ra^:jraten^ n 

Rudra-Gayatri II 

\o, &> clc^ld felt W^TWT 
cTWt^: ^Iddl^ II 

Nandikesvara-Gaya tri 

U • fcR]% qR^OT I 

cTsft^PT: M^lddl^ II 

Shanmukha-Gayatri I 

3* dd^>Nld fqra^ Hgl^HW «ftaf?| 

Cf^: y-cHdin^ n 

Shanmukha-Gayatri II 

U- ^ *i“3<sll±l sffaf? I 

cT^: W: JJxilddldL II 

Surya-Gayatri I 

3 ^ 'Hi-wjd ^i^fcmra sftaf? i 

C^: 3TTf^f: y-cTl^l^ II 



Surya-Gayatri II 

cTWT Trg: || 

Surya-Gayatri III 

Rc||cb<W sfafll 

cl^: Wf^TT^ II 

Durga-Gayatri I 

\\ 3 . &> cfT^ PT^I -f5RI% ch^||^|5 I 

cT^r^lfTT^n^ II 

Durga-Gayatri II 

U. *Mii 

c# TOTt || 


%%. &> fazfe tUdMcrWR «fo# I 

cTvfr TTC: y^l^^lcl, || 


3°. 3S> 3Hl^i||i| «ftrrf% | 



RK. &> fsra% i 

fW: II 


RR. & jilMIdW sfrr#l 

cT^ntWT: Udl'<4[rl II 




33. fcRj% H$i<4kw %ftrri%i 

cTrT: II 


3Y. f5Rl| «?m5TFT iftr#. 

erat sft?T: II 


3<v & font sfaft I 

crat n 

Hamsa-Gayatri I 

3$. ^ M'WOT ## I 

crater: y4U^i<t n 

Hamsa-Gayatri II 

3vs. vwim hsicmki €fhrf%i 
crat w: y-4k*u<t ii 


RC. 3* cmfl^cKW fcRI^ ^iHclW Sfafel 
rratw: m-cH^i^ ii 

Tantrika- (Brahma-)Gayatri 

3^. 3* MidtclW 

<rat n 


?o. 3S> crp^^1^ebi4<MH «fhrf%i 

crarM smMi^ n 




3 %. ^ f4% f4uJJMc^ ^fTRi% I 

% TT2Tft:Tr4%T^ II 


3S> ^444111^ %#i 

cT^: '51%: 3T4kqi<^ II 


33. & %fti 

%5^rfTr4k^[ ii 


3*. chlfdchl^ Tf ^5IMdl'M %f|l 

d4b4Ul SHlddl^ II 


1. Om Ekadantaya Vidmahe Vakratundaya Dheemahi, 
Tanno Danti Prachodayat. 

2. Om Tatpurushaya Vidmahe Vakratundaya 
Dheemahi, Tanno Danti Prachodayat. 

3. Om Vedatmane Vidmahe Hiranyagarbhaya 

Dheemahi, Tanno Brahma Prachodayat. 

4. Om Chaturmukhaya Vidmahe Kamar.daludharaya 
Dheemahi, Tanno Brahma Prachodayat. 

5. Om Narayanaya Vidmahe Vaasudevaya Dheemahi, 
Tanno Vishnuh Prachodayat. 

6. Om Vajranakhaya Vidmahe Tikshnadamshtraya 
Dheemahi, Tanno Nrisimha Prachodayat. 

7. Om Nrisimhaya Vidmahe Vajranakhaya Dheemahi, 
Tannah Simhah Prachodayat. 

8. Om Tatpurushaya Vidmahe Suvarnapakshaya 
Dheemahi, Tanno Garudah Prachodayat. 

9. Om Tatpurushaya Vidmahe Mahadevaya Dheemahi, 
Tanno Rudrah Prachodayat. 



10. Om Tatpurushaya Vidmahe Shasrakshaya 
Mahadevaya Dheemahi, Tanno Rudrah Prachodayat. 

11. Om Tatpurushaya Vidmahe Nandikesvaraya 
Dheemahi, Tanno Vrishabhah Prachodayat. 

12. Om Tatpurushaya Vidmahe Mahasenaya Dheemahi, 
Tannah Skandah Prachodayat. 

13. Om Shanmukhaya Vidmahe Mahasenaya 
Dheemahi, Tannah Shashthah Prachodayat. 

14. Om Bhaskaraya Vidmahe Mahadyutikaraya 
Dheemahi, Tannah Adityah Prachodayat. 

15. Om Adityaya Vidmahe Sahasrakiranaya Dheemahi, 
Tanno Bhanuh Prachodayat. 

16. Om Prabhakaraya Vidmahe Divakaraya Dheemahi, 
Tannah Suryah Prachodayat. 

17. Om Katyayanyai Vidmahe Kanyakumaryai 
Dheemahi, Tanno Durga Prachodayat. 

18. Om Mahasulinyai Vidmahe Mahadurgayai 
Dheemahi, Tanno Bhagavatee Prachodayat. 

19. Om Daasarathaye Vidmahe Sitavallabhaya 
Dheemahi, Tanno Ramah Prachodayat. 

20. Om Anjaneyaya Vidmahe Vayuputraya Dheemahi, 
Tanno Hanuman Prachodayat. 

21. Om Devakinandanaya Vidmahe Vaasudevaya 
Dheemahi, Tannah Krishnah Prachodayat. 

22. Om Gopalaya Vidmahe Gopijanavallabhaya 
Dheemahi, Tanno Gopalah Prachodayat. 

23. Om Jaamadagnaya Vidmahe Mahaviraya Dheemahi, 
Tannah Parasuramah Prachodayat. 

24. Om Dakshinamurtaye Vidmahe Dhyanasthaya 
Dheemahi, Tanno Dheesah Prachodayat. 

25. Om Gurudevaya Vidmahe Parabrahmane 
Dheemahi, Tanno Guruh Prachodayat. 

26. Om Hamsaya Vidmahe Paramahamsaya Dheemahi, 
Tanno Hamsah Prachodayat. 

27. Om Paramahamsaya Vidmahe Mahatattvaya 
Dheemahi, Tanno Hamsah Prachodayat. 



28. Om Vagisvaraya Vidmahe Hayagrivaya Dheemahi, 

Tanno Hamsah Prachodayat. 

29. Om Paramesvaraya Vidmahe Paratattvaya 

Dheemahi, Tanno Brahma Prachodayat. 

30. Om Vagdevyai Cha Vidmahe Kamarajaya Dheemahi, 
Tanno Devi Prachodayat. 

31. Om Mahadevyai Cha Vidmahe Vishnupatnayi Cha 
Dheemahi, Tanno Lakshmih Prachodayat. 

32. Om Sarvasammohinyai Vidmahe Visvajananyai 
Dheemahi, Tannah Saktih Prachodayat. 

33. Om Bhagavatyai Cha Vidmahe Mahesvaryai Cha 
Dheemahi, Tanno Annapurna Prachodayat. 

34. Om Kaalikayai Cha Vidmahe Smasanavasinyai 

Dheemahi, Tanno Aghora Prachodayat. 

* * * 

Anushtubha Mantra 


i II 


R. 35 WF3 TT^TH ^TtrTR I 

^n^ivdchi^i4) ^ ini 



3. 35 fTqFT M J JHIrH-t I 


X. 35 ctl^ciw r 





qi§M qwr II 


35> ^ WETPJJTI^T^ | 


V9. 3^> W^:^TTW4FI ^t?77wR I 

TOt^tcT^ 4T?T$rfm3II 


1. Om Ugram Viram Mahavishnum Jvalantam 
Visvatomukham, Nrisimham Bhishanam Bhadram 
Mrityumrityum Namamyaham. 

2. Om Ramabhadra Maheshvasa Raghuvira 
Nripottama, Bho Dasasyantakasmakam Raksham Kuru 
Sriyam Cha Me. 

3. Om Krishnaya Vaasudevaya Haraye Paramatmane, 
Pranataklesanasaya Govindaya Namo Namah. 

4. Om Krishnaya Vaasudevaya Devakinandanaya Cha, 
Nandagopakumaraya Govindaya Namo Namah. 

5. Om Krishnaya Yadavendraya Jnanamudraya Yogine, 
Nathaya Rukminisaya Namo Vedantavedine. 

6. Om Vasudevasutam Devam 

Kamsachanuramardanam, Devakiparamanandam Krishnam 
Vande Jagadgurum. 

7. Om Rigyajussamarupaya Vedaaharanakarmane, 
Pranavodgitavapushe, Mahasvasirase Namah. 

Mantra for Self-Surrender 

^>n rc|^RU||4-Ht% Tfrf: ■PMKHHlRpf) II 



“Salutations to Thee, O great Yogin! Pray, direct me that 
have fallen at Thy Feet, so that I may find unfailing delight in 
Thy Lotus-feet.” 

6. Glory of Mantras 

A Mantra is Divinity. The Mantra and its presiding Devata 
are one. The Mantra itself is Devata. Mantra is divine power, 
Daivi Sakti, manifesting in a sound-body. Constant repetition of 
the Mantra with faith, devotion and purity augments the Sakti or 
power of the aspirant, purifies and awakens the Man- 
tra-Chaitanya latent in the Mantra and bestows on the Sadhaka 
Mantra-Siddhi, illumination, freedom, peace, eternal bliss and 

By constant repetition of the Mantra, the Sadhaka imbibes 
the virtues and powers of the Deity that presides over the Man¬ 
tra. Repetition of Surya-Mantra bestows health, long life, vig¬ 
our, vitality, Tejas or brilliance. It removes all diseases of the 
body and the diseases of the eye. No enemy can do any harm. 
Repetition of Aditya-Hridaya in the early morning is highly ben¬ 
eficial. Lord Rama conquered Ravana through the repetition of 
Aditya-Hridaya imparted by Agastya-Rishi. 

Mantras are in the form of praise and appeal to the Dei¬ 
ties, craving for help and mercy. Some Mantras control and 
command the evil spirits. Rhythmical vibrations of sound give 
rise to forms. Recitation of the Mantra gives rise to the forma¬ 
tion of the particular figure of the Deity. 

Repetition of Sarasvati-Mantra 'Om Sri Sarasvatyai 
Namah’ will bestow on you wisdom and intelligence and make 
you a learned person. You will get inspiration and compose po¬ 
ems. You will become a great scholar. Repetition of 'Om Sri 
Mahalakshmyai Namah’ will confer on you wealth and remove 
poverty. Ganesa-Mantra will remove any obstacle in any under¬ 
taking. It bestows wisdom on you, as also Siddhi, wealth, etc. 
Maha-Mrityunjaya Mantra will remove accidents, incurable dis¬ 
eases and calamities and bestows long life and immortality. It is 
a Moksha-Mantra too. Those who do Japa of this Mantra daily 
will enjoy good health and long life, and attain Moksha in the 
end. “I bow to that three-eyed Lord (Siva), who is full of sweet 
fragrance, who nourishes the human beings (always). May He 



free me from the bondage of Samsara and death, just as a ripe 

cucumber fruit is separated from the stalk, and may I be fixed in 
immortality.” This is the meaning of the Maha-Mrityunjaya 

Repetition of Subrahmanya-Mantra 'Om Sri 
Saravanabhavaya Namah’ will give you success in any under¬ 
taking and make you glorious. It will drive off evil influences and 
evil spirits. Repetition of Sri Hanuman-Mantra, ‘Om Sri 
Hanumate Namah’ will bestow victory and strength. Repetition 
of Panchadasakshara and Shodasakshara (Sri Vidya) will give 
you wealth, power, freedom, etc. It will give you whatever you 
want. You must learn this Vidya from a Guru alone. 

Repetition of Gayatri or Pranava or Om Namah Sivaya, 
Om Namo Narayanaya, or Om Namo Bhagavate 
Vaasudevaya, one and a quarter lakh times, with Bhava, faith 
and devotion will confer on you Mantra-Siddhi. 

Om, Soham, Sivoham, Aham Brahmasmi are 
Moksha-Mantras. They will help you to attain Self-realisation. 
Om Sri Ramaya Namah, Om Namo Bhagavate Vaasudevaya 
are Saguna Mantras which will enable you to attain 
Saguna-realisation first, and then Nirguna-realisation in the 

Mantra for curing scorpion-stings and cobra-bites should 
be repeated on days of eclipse for getting Mantra-Siddhi 
quickly. You should stand in water and repeat the Mantra. This 
is more powerful and effective. This can be recited on ordinary 
days also for attaining Mantra-Siddhi. 

Mantra-Siddhi for curing scorpion-stings, cobra-bites, 
etc., can be attained within 40 days. Repeat the Mantra with 
faith and devotion regularly. Have a sitting in the early morning 
after taking bath. Observe Brahmacharya and live on milk and 
fruits for 40 days or take restricted diet. 

Chronic diseases can be cured by Mantras. Chanting of 

Mantras generates potent spiritual waves or divine vibrations. 
Mantras penetrate the physical and astral bodies of the pa¬ 
tients and remove the root-causes of sufferings. They fill the 
cells with pure Sattva or divine energy. They destroy the mi¬ 
crobes and vivify the cells and tissues. They are best, most po- 



tent antiseptics and germicides. They are more potent than 
ultra-violet rays or Rontgen rays. 

Mantra-Siddhi should not be misused for the destruction 
of others. Those who misuse the Mantra-power for destroying 
others are themselves destroyed in the end. 

Those who utilise the Mantra-power in curing snake-bites, 
scorpion-stings and chronic diseases should not accept any 
kind of presents or money. They must be absolutely unselfish. 
They should not accept even fruits or clothes. They will lose the 
power if they utilise the power for selfish purposes. If they are 
absolutely unselfish, if they serve the humanity with 
Sarvatma-Bhava, their power will increase through the grace of 
the Lord. 

He who has attained Mantra-Siddhi can cure cobra-bite or 
scorpion-sting or any chronic disease by mere touch on the af¬ 
fected part. When a man is bitten by a cobra a telegram is sent 
to the Mantra-Siddha. The Mantra-Siddha recites the Mantra 
and the man who is bitten by the cobra is cured. What a grand 
marvel! Does this not prove the tremendous power of Mantra? 

Get the Mantra-initiation from your Guru. Or pray to your 
Ishta Devata and start doing Japa of the particular Mantra, if 
you find it difficult to get a Guru. 

May you all become Mantra-Yogis with Mantra-Siddhi! 
May you all become real benefactors of the world by becoming 
divine healers through Mantra-cure! May Mantra-cure-di¬ 
vine-healing centres be started all over the world! 

7. Practical Aids to Japa 

You have now a thorough knowledge of Japa Yoga and 
the glory of the Name. Now start real Sadhana from this minute. 

I have given below a number of practical hints of great use for 
your daily Sadhana. Note and follow them carefully. 

Fixed Hours 

The most effective time is early dawn (Brahmamuhurta) 
and dusk, when Sattva is predominant. Regularity and being 
systematic are very essential. 



Definite Place 

It is highly advantageous to sit in the same place every 
day. Do not change it now and then. 

A Steady Pose 

A comfortable Asana helps to make the mind also steady, 
controls Rajas and aids concentration. 

Face the North or East 

This exercises a subtle influence and enhances the effi¬ 
cacy of Japa. 

A Seat 

Deer-skin or Kusa-mat or a rug should be used. This helps 
to conserve body-electricity. 

Repeat Elevated Prayer 

Invoking the aids of the Ishta Devata with appropriate 
prayer induces proper Sattvic Bhava. 

Clear Articulation 

Now start the Japa pronouncing the Mantra distinctly and 
without mistakes. 

Vigilance and Alert Attitude 

This is a very important point. You will be fresh and alert 
when you commence. After a time the mind will unconsciously 
begin to wander, and drowsiness will overcome you. Keep 
widely alert throughout. 

Japa Maala (Rosary) 

Using a Maala helps alertness and acts as an incentive to 
carry on the Japa continuously. Resolve to finish a certain mini¬ 
mum number of Maalas before leaving the seat. 

Variety in Japa 

This is necessary to sustain interest, avoid fatigue and 
counteract monotony. Repeat aloud for a time, then hum the 
Mantra and repeat mentally sometimes. 


Side by side with Japa think of the Lord as present before 
you and picture His entrancing beautiful form. This practice 
adds tremendously to the efficacy or power of your Sadhana. 



Concluding Prayer and Rest 

This is important. After Japa is over, do not immediately 
leave the place, mix with everyone or plunge into worldly activ¬ 
ity. Sit very quietly for about 10 minutes at least, humming 
some prayer, remembering the Lord or reflecting upon His Infi¬ 
nite Love. Then, after devout prostration, leave the place and 
commence your routine duties. Spiritual vibrations will be in¬ 

Carry on your Sadhana with perseverance and tenacity, 

without break, and realise the glorious Goal of Life and enjoy 
the Supreme Bliss. 

8. Rules for Japa 

1. Select any Mantra or Name of God (preferably that 
given by your Guru) and repeat it from 108 to 1080 times daily 
(one to ten Maalas). 

2. Use a Rudraksha or Tulasi Maala of 108 beads. 

3. Use only the middle finger and thumb of the right 
hand for rolling the beads. The index finger is prohibited. 

4. Do not allow the Maala to hang below the navel. Keep 
the hand near the heart or the nose. 

5. The Maala must not be visible to you or others. Cover 
it with a towel or kerchief, which must be pure and washed 


6. Do not cross the Meru (crown or head) of the Maala 
while rolling the beads. Turn back when you come up to it. 

7. Do mental Japa for some time. If the mind wanders, 
take to labial Japa (whispering or muttering) for some time, or 
loud Japa, by rotation, and come back to mental Japa again as 
soon as possible. 

8. Take a bath, or wash your hands, feet, face and 
mouth before sitting for Japa in the morning. At other times this 
is not absolutely necessary. Do Japa whenever you have lei¬ 
sure, specially during the Sandhyas or the junctions of the day 
(morning, noon and evening) and before going to bed. 

9. Associate the Japa with rhythmic breathing or 
Pranayama and meditate on the form of your Deity. Keep a pic- 



ture or idol of the Deity in front. Think of the meaning of the 

Mantra while repeating it. 

10. Pronounce each letter of the Mantra correctly and 
distinctly. Do not repeat it too fast or too slow. Increase the 
speed only when the mind wanders. 

11. Observe Mouna and avoid distractions, calls or en¬ 

12. Face the East or the North and sit in a separate medi¬ 
tation-room or any good place, such as temple, river-bank, un¬ 
der a banyan tree or a peepal tree, etc. 

13. Do not beg of God any worldly objects while doing 

Japa. Feel that your heart is being purified and the mind is be¬ 
coming steady by the power of the Mantra with the Grace of 

14. Keep your Guru-Mantra a secret. Never disclose it to 

15. Carry on the current of Japa mentally even at other 
times, in whatever works you may be engaged. 

9. Gayatri Mantra 

strrff I Iwft -^fr TTEfr^TRT II 

.Symbol of the Para Brahman 

^.Bhu-Loka (Physical Plane) 

^:.Antariksha Loka(Astral Plane) 

.Svarga-Loka (Celestial Plane) 

.That, Transcendent, Paramatman 

.Isvara or Creator 

.Fit to be Worshipped or Adored 

W\ .Remover of sins and ignorance; Glory, Effulgence 

.Resplendent (Jnana-Svarupa); Shining 

.We meditate 

...... Buddhis, intellects, understandings 

.Which, Who 




ITcrt^TTc^.... Enlighten, guide, impel 

“We meditate on that Isvara’s Glory who has created the 
Universe, who is fit to be worshipped, who is the embodiment 
of Knowledge and Light, who is the remover of all sins and ig¬ 
norance. May He enlighten our intellects.” 

What is that enlightenment? Now you have 

Deha-Atmabuddhi, a Buddhi that makes you to identify yourself 
with the body, to mistake the body for Soul. Now you are pray¬ 
ing to the blessed Mother of the Vedas—Gayatri, to bestow on 
you a Suddha-Sattva-Buddhi which will help you to realise 
“Ahsm Brahma Asmi ”—“/ am Brahman.” This is an Advaitic 
meaning of Gayatri. Advanced students of Yoga may take up 
this meaning: “I am That Supreme Light of lights which gives 
light to the Buddhi or intellect.” 

In the Gayatri Mantra there are 9 names, viz., 1. Om, 2. 
Bhuh, 3. Bhuvah, 4. Svah, 5. Tat, 6. Savituh, 7. Varenyam, 8. 
Bhargah and 9. Devasya. Through these nine names the Lord 

is praised. ‘Dheemahi’ signifies worship of or meditation on the 
Lord. ‘Dhiyo Yo Nah Prachodayat’ is a prayer. Herein there are 
five halts or stops, viz., ‘Om’ is the first stop; ‘Bhur Bhuvah 
Svah’ the second; Tat Savitur Varenyam’ the third; ‘Bhargo 
Devasya Dheemahi’ the fourth; and ‘Dhiyo Yo Nah 
Prachodayat’ the fifth. While chanting and doing Japa of the 
Mantra, you should stop a little at every stop or halt. 

Savita is the presiding Deity of the Gayatri Mantra, Fire 
(Agni) is the mouth, Visvamitra is the Rishi and Gayatri is the 
metre. This Mantra is recited during the investiture of sacred 

thread, practice of Pranayama and Japa, etc. What Gayatri is, 

the same is Sandhya, and what Sandhya is, the same is 
Gayatri. Sandhya and Gayatri are identical. He who meditates 
on Gayatri, meditates on Lord Vishnu, the Supreme Lord of the 

A man can repeat the Gayatri Mantra mentally, in all 
states, even while lying, sitting, walking, etc. There is no sin of 
commission or omission of any sort in its repetition. One should 
thus perform Sandhya-Vandana with this Gayatri Mantra three 
times every day, in the morning, noon and evening, it is the 



Gayatri Mantra alone that can be commonly prescribed for all 
the Hindus. The Lord commands in the Vedas: “Let (one) Man¬ 
tra be common to all ”—“Samano Mantrah ."Hence the Gayatri 
should be the one Mantra for all the Hindus. “The secret lore of 
the Upanishads is the essence of the four Vedas, while Gayatri 

with the three Vyahritis is the essence of the Upanishads.” He 
is the real Brahmana who knows and understands thus the 

Gayatri. Without its knowledge he is a Sudra, though he may 
be well-versed in the four Vedas. 

Benefits of Gayatri Japa 

Gayatri is the mother of the Vedas and is the destroyer of 
sins. There is nothing more purifying, on the earth as well as in 

the heaven, than the Gayatri. The Japa of Gayatri brings the 
same fruit as the recitation of all the four Vedas together with 
the Angas. This single Mantra repeated three times a day 
brings great good (Kalyana or Moksha). It is the supreme Man¬ 
tra of the Vedas. It destroys all sins. It bestows splendid health, 
beauty, strength, vigour, vitality and magnetic aura in the face 
(Brahmic effulgence). 

Gayatri destroys the three kinds of Taapa or pain. Gayatri 
bestows on one the four kinds of Purushartha, viz., Dharma 

(righteousness), Artha (wealth), Kama (desired objects) and 

Moksha (Liberation or freedom). It destroys the three Granthis 
or knots of ignorance, Avidya, Kama and Karma. Gayatri puri¬ 
fies the mind. Gayatri bestows on the Upasaka Ashta-Siddhis. 
Gayatri makes a man powerful and highly intelligent. Gayatri 
eventually gives Liberation or emancipation from the wheel of 
birth and death. 

The repetition or Japa of Gayatri brings the Darsana of 
Gayatri and finally leads to the realisation of the Advaitic Brah¬ 
man or Unity of Consciousness (Tanmayata, Talleenata, 
Tadrupata, Tadakarata) and the aspirant who asked for light 

from Gayatri, in the beginning, sings now in exuberant joy: “I 
am that Light of lights that gives light to the Buddhi.” 

May Gayatri, the Blessed Mother of the Vedas, bestow on 
us right understanding, pure intellect, right conduct and right 
thinking! May She guide us in all our actions! May She deliver 
us from the Samsaric wheel of birth and death! Glory! Glory 
unto Gayatri, the Creatress, the Generatrix of this Universe! 



Glory of Gayatri 

(Manu Smriti, Chapter II) 

Brahma milked out, as it were, from the three Vedas, the 
letter A, the letter U, and the letter M, formed by their coalition 
the triliteral monosyllable, together with the three mysterious 
expressions, Bhuh, Bhuvah and Svah, or earth, sky and 

From the three Vedas, again, the Lord of creatures, in¬ 
comprehensibly exalted, successfully milked out the three 
measures (feet) of that ineffable text, beginning with the word 
Tat, and entitled Savitri or Gayatri. 

And a twice-born man, who being away from the multi¬ 
tude, shall repeat 1000 times those three (i.e., OM, the 
Vyahritis and the Gayatri) shall be released in a month even 
from a great offence, as a snake from its slough. 

The three great immutable words, preceded by the 
triliteral syllable and followed by the Gayatri which consists of 
three measures, must be considered as the mouth or the princi¬ 
pal part of the Veda. 

Whoever shall repeat day by day for three years without 
negligence, that sacred text, shall hereafter approach the di¬ 
vine essence, move as freely as air and assume an ethereal 

The triliteral monosyllable is an emblem of the supreme; 
the suppression of breath with the mind fixed on God is the 
highest devotion; nothing is more exalted than the Gayatri; a 
declaration of truth is more excellent than silence. 

All rites ordained in the Veda, oblations to fire, and solemn 

sacrifices pass away; but that which does not pass away, is de¬ 
clared to be the syllable OM, thence called Akshara Brahman. 
All the words should be repeated slowly without mutilation and 
with Akshara-Suddhi. You must not be hasty in the perfor¬ 
mance of Japa. You can make as many Purascharanas as you 
like, but do them slowly and steadily. 

The four domestic sacraments which are accompanied 
with the appointed sacrifice are not equal, though all be united, 
to a sixteenth part of the sacrifice performed by a repetition of 
the Gayatri. 



By the sole repetition of the Gayatri a Brahmana attains 
beatitude, let him perform or not perform any other religious 

Chhandogya Upanishad 

“Verily, all this creation is Gayatri. Speech is Gayatri; by 
speech is all this creation preserved. The Gayatri is verily com¬ 
posed of four feet, and possesseth six characteristics. The cre¬ 
ations constitute the glories of Gayatri. The Brahman, i.e., the 
being indicated in the Gayatri, is verily the space which 
surroundeth man. This space is the same as the one within 

man” (Chap. Ill, Sec. XII). 

“Verily, man is Yajna (sacrifice). The first twenty-four years 

of his life constitute the morning ritual, for the Gayatri includes 
24 letters and it is the Gayatri through which the morning ritual 
is performed” (Chap. Ill, Sec. XVI). 


The Brahma-Gayatri Mantra has twenty-four Aksharas. 
So, one Gayatri-Purascharana constitutes the repetition or 
Japa of Gayatri Mantra 24 lakh times. There are various rules 
for Purascharana. If you repeat the Mantra 3,000 times daily, 

you should keep up the number daily all throughout till you fin¬ 
ish the full 24 lakhs. Cleanse the mirror of the Manas (mind) of 
its Mala (impurities) and prepare the ground for the sowing of 
the spiritual seed. 

The Maharashtrians are very fond of Gayatri- 
Purascharana. There are in Poona and other places persons 
who have performed Purascharana several times. Sri Pandit 
Madan Mohan Malaviyaji is a votary of Gayatri-Purascharana. 
The success in his life and the establishment of a grand Hindu 
University at Banaras is all attributable to his Gayatri-Japa and 
the benign grace of the Blessed Mother Gayatri. 

Swami Vidyaranya, the reputed author of the celebrated 

Panchadasi, performed Gayatri-Purascharana. The Mother 
gave him Darsana and granted him a boon. Swami Vidyaranya 
asked: “O Mother! There is great famine in the Deccan. Let 
there be a shower of gold to relieve the immense distress of the 
people.” Accordingly, there was a shower of gold. Such is the 
power or Sakti of the Gayatri-Mantra. 



Only Yoga-Bhrashtas and pure-minded persons can have 
Darsana of Gayatri by doing only one Purascharana. As the 

minds of the vast majority of persons in this Kali Yuga are filled 

with various sorts of impurities, one has to do more than one 
Purascharana according to the degree of impurity of the mind. 
The more the impurities, the greater is the number of 
Purascharanas. The famous Swami Madhusudana Saraswati 
did Seventeen Purascharanas of Krishna-Mantra. He did not 
get Darsana of the Lord Sri Krishna, on account of the sins 
committed in killing 17 Brahmins in his previous births. But he 
had Darsana of the Lord when he was on the half way of the 
eighteenth Purascharana. The same rule applies to 
Gayatri-Purascharana also. 

Hints on Gayatri Japa 

1. After the Purascharana is over perform Havan and 
feed Brahmins, Sadhus and poor people to propitiate the God¬ 

2. Those who wish to do Purascharana may live on milk 
and fruits. This makes the mind Sattvic. One will derive great 
spiritual benefits. 

3. There are no restrictions of any kind when you repeat 
a Mantra with Nishkama Bhava for attaining Moksha. Restric¬ 
tions or Vidhis come in only when you want to get worldly gains, 

when you do the Japa with Sakama Bhava. 

4. When a Purascharana of Gayatri is done on the 
banks of the Ganga, underneath an Asvattha tree or the 
Panchavrikshas, Mantra-Siddhi comes in rapidly. 

5. If you repeat Gayatri 4000 times daily, you can finish 
the Purascharana in one year, seven months and twenty-five 

days. If you do the Japa slowly it will lake at least 10 hours to 
finish 4000 daily. Anyhow, the same number should be re¬ 
peated daily. 

6. You must observe strict Brahmacharya when you do 

Purascharana. Then you can have Darsana of Gayatri easily. 

7. The practice of Akhanda Mouna (unbroken silence) 
during Purascharana is highly beneficial. Those who are not 
able to practise this, can observe full Mouna for a week in a 
month, or only on Sundays. 



8. Those who practise Purascharana should not get up 
from the Asana or the pose till they finish the fixed number. 
Also, they should not change the pose. 

9. Counting can be done through Maala, fingers or 
watch. Count the exact number that you can do in one hour. 

Suppose you can repeat the Gayatri-Mantra 400 times in one 

hour, then Japa for ten hours means 10 X 400=4000. There is 

more concentration in counting the number through watch. 

There are three varieties of the forms of Gayatri, for medi¬ 
tation in the morning, noon and evening. But many meditate on 
the five-faced Gayatri alone throughout the day. 

Chapter Four 


1. Need for a Guru 

A Guru is necessary. The spiritual path is beset with many 
obstacles. The Guru will guide the aspirants safely and remove 
all sorts of obstacles and difficulties. 

Guru, Isvara, Brahman, Truth and OM are one. Serve the 

Guru with intense Bhakti (Guru Seva). Please him in all possi¬ 
ble ways. Have the mind fixed on Guru as Atman 
(Atma-Lakshya). Obey him implicitly. His words must be gospel 
truths for you. Then only you will improve. You will get His 

Grace. There is no other way. 

You will have to deify your Guru. You must superimpose 
all the attributes of Isvara and Brahman on him. You must take 
him as an actual God incarnate. You must never look into his 

Doshas or defects. You should see only the Divinity in him. 
Then only you will realise Brahman in and through the Guru. 

The physical form of the Guru will slowly vanish. You will 
realise the Vyapaka (all-pervading) Atman in and through him. 
You will see your Guru in all forms, animate and inanimate. 

There is no other way for overhauling the vicious worldly 

Samskaras and the passionate nature of raw, worldly-minded 

persons than the personal contact with and service of the Guru. 

An aspirant who, with great devotion, attends on his Guru 
in his personal services, quickly purifies his heart. This is the 

surest and easiest way for self-purification; I assure you boldly. 

It is better if you get your Mantra from your Guru. This has 
a tremendous effect on the disciple. The Guru imparts his Sakti 
along with the Mantra. If you cannot get a Guru, you can select 

any Mantra according to your own liking and taste and repeat it 
mentally, daily, with Sraddha and Bhava. This also has a great 
purificatory effect. You will attain the realisation of God. 




2. Meditation Room 

Have a separate meditation room under lock and key. Do 
not allow anybody to enter the room. Burn incense there in the 
morning and in the evening. Keep a picture of Lord Krishna, 
Lord Siva or Sri Rama or Devi in the room. Place your Asana in 

front of the picture. When you repeat the Mantra, the powerful 
vibrations set up by it will be lodged in the ether of the room 

(Akasic records). In six months’ time you will feel peace and pu¬ 
rity in the atmosphere of the room. There will be a peculiar 
magnetic aura in the room. You will actually feel this if you are 
sincere in your practice. 

Whenever your mind is much disturbed by antagonistic 

worldly influences, sit in the room and repeat the Name of the 
Lord for at least half an hour. Then immediately you will find an 
entire change in your mind. Practise this, and feel the soothing 

spiritual influence, yourself. Nothing is so great as spiritual 
Sadhana. You will find, as a result of this, a local Mussoorie (a 
hill-station) in your own house without any expense. 

Repeat the Name of the Lord with devotion in your heart. 
You will realise God quickly. This is the easiest method in this 
age. There must be Niyama (rule) in Sadhana. You must sys¬ 
tematically and regularly do this. God does not want precious 

presents. Many people spend millions of rupees in opening 

hospitals and reading houses. But they do not give their hearts. 
A Bhakta (devotee) should have in his heart the all-pervading 
Rama, though he may see outside the concrete form of Rama 
with bow and arrows. Rama, like OM, is all-pervading. God is 
Dhyana-Gamya (obtainable through meditation) and 
Anubhava-Gamya (can be realised by spiritual experience or 
direct perception or realisation). He is Japa-Gamya (obtainable 
through Japa). 

3. Brahmamuhurta 

Get up at 4 O’clock in the morning, at Brahmamuhurta, 

which is very favourable for spiritual contemplation, and start 
doing Japa. In the early morning, after slumber, the mind is 
calm, pure and quite refreshed. The mind is like a blank sheet 
of paper and comparatively free from worldly Samskaras (im¬ 
pressions of Vyavahara) then. It can be moulded very easily at 



this time. The atmosphere also is charged with more Sattva at 
this particular time. Wash your hands, feet and face with cold or 
warm water, if you find it difficult to take a bath. This will suffice. 
Now, start doing Japa. 

4. Selection of Ishta Devata 

You can select your Ishta Devata—Siva, Krishna, Rama, 
Vishnu, Dattatreya, Gayatri, Durga or KaaIi—according to the 

advice of your own inclination or on consultation with a good 
astrologer who will select the Deity according to the nature of 
your planet and sign of the zodiac. Every one of us has done 
worship of some Devata in our previous births. The Samskaras 
are in the subconscious mind. So naturally, everyone of us has 
an inclination towards a particular Devata. If you had wor¬ 
shipped Lord Krishna in your previous birth, naturally you will 
have an inclination to Lord Krishna in this birth also. 

When you are in great agony and distress you will natu¬ 
rally utter a certain Name of God. This will give you the clue to 

find out your Ishta Devata. If a scorpion has stung you severely, 
you may utter ‘Hey Rama’; another may utter ‘Hey Krishna’; 
while a third may utter ‘Hey Narayana’; and a fourth may utter 
‘Hey Siva’. The calling of a particular Name is due to Purva 
Samskaras. If you had worshipped Rama in the previous birth, 
naturally you will utter ‘Hey Rama’ when you are stung by a 
scorpion, and so on. 

5. Asana for Japa 

Sit on Padma, Siddha, Svastika or Sukha Asana for half 
an hour to start with. Then gradually increase the period to 

three hours. In one year you can have Asana-Siddhi (perfec¬ 
tion in posture). Any easy and comfortable posture is Asana. 

Keep the head, neck and trunk in one straight line. Spread 
a fourfold blanket on the ground, and over this spread a piece 
of soft, white cloth. This will be quite enough. If you can get a 
good tiger-skin, complete with claws, etc., it is all the more 
better. A tiger-skin has got its own advantages. It generates 
electricity in the body quickly and does not allow leakage of 
electric current from the body. It is full of magnetism. 



Face the East or the North while you are on the Asana. A 
spiritual neophyte should observe this rule. By facing the North 
you will be in communion with the Rishis of the Himalayas and 
will be mysteriously benefited by their spiritual currents. 


Sit on your seat. Keep the left foot over the right thigh and 
the right foot over the left thigh. Keep the hands on the knees. 
Sit erect. This is Padmasana, highly suitable for Japa and Dhy- 

6. Where to Concentrate 

Concentrate gently either on the lotus of the heart 
(Anahata-Chakra) or on the space between the two eyebrows 
(Ajna-Chakra). Ajna-Chakra is the seat of the mind, according 
to the Hatha Yogic school. The mind can be controlled easily if 
anyone concentrates on this Ajna-Chakra. Sit on your seat, 
close your eyes and begin to do Japa and meditation. 

Fixing one’s eyes between the eyebrows is called 
Bhrumadhya-Drishti. Sit on Padmasana, Siddhasana or 
Svastikasana, in your meditation room and practise this gaze 

gently from half a minute to half an hour. There must not be 

even the least violence in this practice. Gradually increase the 
period. This Yogic Kriya removes Vikshepa or tossing of mind 
and develops concentration. Lord Krishna prescribes this prac¬ 
tice in Chapter V-27 of the Bhagavadgita; “Having external con¬ 
tacts excluded, and with gaze fixed between the eyebrows”, 
etc. This is known as the “Frontal Gaze”, because here the 
eyes are directed towards the frontal bone or the bone of the 

Sit on your seat and fix the gaze on the tip of the nose, 
from half a minute to half an hour. Do this practice gently. Do 
not strain the eyes. Gradually increase the period. This is Nasal 

Gaze or Nasikagra-Drishti. You can select for yourself either 
the Frontal or the Nasal Gaze. Even when you pass along the 
road, practise this gaze. You will have wonderful concentration. 
The Japa can go on nicely even while you are walking. 

Some students like to concentrate with open eyes, while 
some others with closed eyes, and again some others with half 



opened eyes. If you meditate with closed eyes, dust or foreign 
particles will not fall into your eyes. Some students whom lights 

and jerks trouble, prefer concentration with open eyes. Some, 
who meditate with closed eyes are overpowered by sleep 
within a short time. If beginners start concentrating with open 
eyes, the mind will wander to objects. Use your common-sense 
and adopt that method which suits you best. Overcome other 

obstacles by suitable intelligent methods. Remember the story 
of “Bruce and the Spider.” Be patient and persevering. Struggle 
hard, and win the spiritual battle. Become a spiritual hero, and 
wear the spiritual laurels round your neck. 

7. Three Sittings for Doing Japa 

There is a special, mysterious spiritual force or wonderful 
magnetic power at the Sandhi or junction of time, at sunrise 
and sunset. The mind then will be elevated quickly and filled 

with Sattva. Concentration at this time will come by itself with¬ 
out any effort. Japa should be done at the Sandhis. Now the 

mind is quite calm and refreshed. You should catch the medita¬ 
tive wave now; meditation is more important than anything 
else. After this, you can take up the Asanas and Pranayama 

and finish up the full course by another short sitting for doing 
Japa and meditation. As there is always some sort of drowsi¬ 
ness when you start the practice, it is desirable to do some 
Asanas and a little Pranayama, at least for five minutes, just to 
drive off this drowsiness, and to make you fit for Japa and medi¬ 

The mind acquires one-pointedness after the practice of 

Pranayama. Therefore you will have to take to Japa and medi¬ 
tation after Pranayama is over. Pranayama, though it is con¬ 
cerned with the breath, gives good exercise to the various 
internal organs, and the whole body. It is the best form of physi¬ 
cal exercise ever known. 

If you are tired of repeating the Mantra at one stroke, have 

3 or more sittings, say, in the morning from 4 O’clock to 7, in the 
evening from 4 to 5, and at night from 6 to 8. Repeat the Mantra 
very, very quickly for sometime, when you find that the mind is 
wandering much. The golden rule is to repeat the Mantra nei¬ 
ther too slow nor too quick. Observe the happy medium. The 



Aksharas of the Mantra should be pronounced properly. And 
also, the Mantra should be repeated Akshara-Laksha. If there 
are 5 Aksharas or letters in the Mantra it should be repeated 5 
lakh times. This is Akshara-Laksha repetition. 

If you sit by the side of a river, lake or well, in a temple, at 
the foot or top of a mountain, in a lovely garden or solitary room, 
the mind will be focused quite easily, without much effort. If you 
repeat the Mantra, when the stomach is overloaded, you will 
feel drowsy. Take light Sattvic food. Repeat any prayer and 

then sit for Japa. The mind will then be elevated. You will find it 

pleasant to rotate the beads easily. You must use your com¬ 
mon-sense throughout your spiritual practice. For sometime 
you can visit holy places like Rishikesh, Haridwar, Varanasi, 
etc., and there you can do Japa on the banks of holy rivers like 
the Ganga. You will find marked improvement. As the mind, 

while in such sacred places, is free from business, worries and 
family-anxieties, you can have an efficient turn of Japa owing to 
good concentration there. Record the Japa in your spiritual 

Keep a diary to record the number of Japa daily. When you 

roll the beads do not use the index finger. Use the right thumb 
and the middle finger. Cover your fingers with a piece of cloth or 
a towel or a specially made cap. Others should not see you roll¬ 
ing the beads. 

Introspect. Look within. Watch the mind and its Vrittis 
(thought-waves) carefully. Sit in a solitary room for sometime. 

Just as the mind wants variety in eating, it wants variety in Japa 
also. When it gets tired of Manasika Japa, when you notice that 
it has begun to wander about, take to loud repetition. The ears 
also will hear the Mantra. There will be more concentration now 

for sometime. One disadvantage in loud repetition is that you 
get tired of it after about an hour. You will have to combine the 

three methods, viz., Manasika Japa, Upamsu Japa and 
Vaikhari Japa to the best advantage. Use your common-sense. 
A beginner with a coarse and gross mind (Sthula-Buddhi) will 

find it difficult to do Manasika Japa to start with. 

Manasika Japa of Rama-Mantra can be associated with 

the breath as in “Soham” Japa or Ajapa-Japa. A Japa that is 
done without moving the lips is Ajapa. When you inhale the air 



repeat mentally ‘Ra’; when you exhale repeat mentally ‘Ma’. 
Keep up the practice even during walking. For sometime, this 
method would appear easy. During meditation inside the room 

you can have this practice. This is the Ajapa way of doing 


8. Need for a Maala 

You must have a rosary or Japa-Maala always in your 

pocket or neck and underneath your pillow at night when you 
go to sleep. It will remind you of God when you forget Him ow¬ 
ing to the force of Maya or Avidya (ignorance). At night when 
you get up for micturition, the Maaia will remind you to roll it 

once or twice. A Maala is a strong weapon, as it were, to annihi¬ 
late the mind. It is a powerful whip to goad the mind towards 
God or Brahman. A Rudraksha-Maala or a Tulasi-Maala of 108 
beads can be used while doing Japa. 

Just as the ideas of courts, cases, documents and clients 
get associated with your mind when you see or think of a law¬ 
yer, just as the ideas of dispensary, patients, drugs, chemicals, 

diseases and hospitals get associated when you see or think of 
a doctor, so also the ideas of Sanctity, Purity, Divinity, Divine 
Glory, Divine Splendour, Divine Wisdom, Divine Power, Divine 
Love, Omnipotence, and all such Divine attributes get associ¬ 
ated with the mind when you see or think of a Maala. Therefore 

wear the Maala always round your neck and do Japa with it. Do 
not feel shy to wear this, O educated persons! This will always 
remind you of God and God-realisation. This is more valuable 
than a golden necklace bedecked with nine kinds of precious 
stones, because this fills your mind with Divine thoughts, and is 

the instrument to take you to the Goal and liberate you from the 

Samsaric wheel of birth and death. 

9. How to Use a Japa-Maala 

Generally a Japa-Maala or rosary contains 108 beads. 
One bead among these will be slightly bigger than the rest. This 

is called the Meru. This is the guiding bead to indicate that you 
have done 108 times Japa of a particular Mantra. In doing Japa 
with the Maala you should note that you do not cross the Meru 
bead. When you come to this bead you should turn your fingers 



back and begin the next Maala of Japa from the last bead of the 

previous Maala. Thus you should turn your fingers whenever 
you finish a Maala of Japa, but should not cross the Meru. 

While doing Japa with the Maala, the index finger (the fin¬ 
ger next to the thumb) should not be used. The thumb and the 
third finger should roll the beads. 

10. How to Count Japa 

If you have no Maala, you can, for counting the number of 
Japa done, use the fingers of your right hand. The left thumb 

can dexterously count the number of Japa along the three lines 
in each finger. After you have finished one Maala of Japa put 

your left thumb on the first line of the little finger. Then raise it to 
the line above, and so on. When you finish all the lines of the 
five fingers it will come to 15 Maalas. You can repeat this again. 
Or you can use small pieces of stones for each Maala or for ev¬ 
ery 15 Maalas. Or there is another method. Mark with the help 
of a watch placed in front of you how much Japa you are able to 

do in 2 hours. If within 2 hours you are able to do 12,600 times 
Rama-Japa or OM-Japa, repeat thus for 2 hours on the follow¬ 
ing days also. You have now an easy ready reckoner with you. 

Japa of OM or Rama for a period of 2 hours means repetition of 
the same 12,600 times. 

11. Three Varieties of Japa 

Repeat the Mantra verbally for sometime, in a whisper for 
sometime, and mentally for sometime. The mind wants variety. 
It gets disgusted with any monotonous practice. The mental 
repetition is very powerful. It is termed Manasika Japa. The ver¬ 
bal repetition is called Vaikhari Japa. Repetition in a whisper or 
humming is termed Upamsu Japa. Even mechanical repetition 
of Japa without any Bhava has a great purifying effect on the 

heart or the mind. The feeling will come later on when the pro¬ 

cess of mental purification goes on. 

The loud Japa shuts out all worldly sounds. There is no 
break of Japa here. This is one advantage in loud Japa. 
Manasika Japa is difficult for ordinary people, and break may 

come in the mind after a while. Whenever sleep tries to over¬ 
power you when doing Japa at night, take the Maala in your 



hand and roll the beads. This will put a check to sleep. This is 
another advantage in loud Japa. Repeat the Mantra loudly. 

Give up Manasika Japa at this time. The Maala will remind you 
of the stoppage of Japa. When sleep comes in, stand up and do 
the Japa. 

Sandilya says in Sandilya Upanishad: “The Vaikhari Japa 

(loud pronunciation) gives the reward as stated in the Vedas; 

while the Upamsu Japa, whispering or humming, which cannot 
be heard by anyone, gives a reward a thousand times more 
than the Vaikhari; the Manasika Japa (mental Japa) gives a re¬ 
ward a crore times more than the Vaikhari Japa.” 

Do Japa in the throat or Kantha for one year. This is verbal 
Japa or Vaikhari Japa in a loud tone. Do it in the heart or 
Hridaya for two years. This is mental or Manasika Japa. Do it in 
the Nabhi or navel for one year. This kind of Japa is associated 
with the breath. 

When you advance in practice, every pore in the skin, ev¬ 
ery hair on the body, will repeat the Mantra forcibly. The whole 

system will be charged with the powerful vibrations of the Man¬ 
tra. You will be even in the Prema or Love of the Lord. You will 
experience muscular twitchings and will shed profuse tears of 
Ananda. You will be in an exalted Divine mood. You will get in¬ 
spiration, revelation, ecstasy, insight, intuition and 
Parama-Ananda. You will compose inspiring poems. You will 
have various Siddhis, Divine Aisvarya, treasures of Heaven. 

Repeat the Name of the Lord constantly. This will lead 
quite easily to the control of mind. Do it with absolute Sraddha 

(faith). Do it with Antarika Prema (love from the bottom of your 
heart) and Anuraga (intense affection). You must intensely feel 

for the long, painful separation from Him. Tears must flow pro¬ 
fusely from your eyes. This is Virahagni. When you repeat His 
Name, remember that He is dwelling in the chambers of your 
heart, in the Anahata-Chakra, with conch, disc, mace and lotus 
in His hands, in the midst of a blazing light, dressed in yellow 
silken robe, with Srivatsa and Kaustubha gem on His chest. 

12. Mulabandha and Kumbhaka in Japa 

When you sit on the Asana for doing Japa, press the geni¬ 

tals (Yoni) with the left heel (if you are sitting in Siddhasana) 



and contract the anus (Guda), the terminal opening of the ali¬ 
mentary canal. This is termed Mulabandha in Hatha Yogic 
practice. This helps concentration. The practice prevents the 
Apana-Vayu from moving downwards. If you are seated in 
Padmasana you can do Mulabandha without pressing the geni¬ 
tals with the heel. 

Retain the breath also as long as you can comfortably. 
This is Kumbhaka. This will steady the mind considerably and 
increase the power of concentration. You will feel an intense 
spiritual bliss. 

When you repeat the Mantra, do it remembering the 
meaning of the Mantra—Rama, Siva, Krishna, Narayana—all 
these mean ultimately Sat-Chit-Ananda, purity, perfection, 
all-light, eternity and immortality. 

13. Japa Plus Karma Yoga 

Even when you do manual work, give your hands alone to 
work, but give the mind to God (do mental Japa of the Mantra), 
like the typist or the harmonium-player who types or plays and 
talks to you, or like the lady who knits clothes and talks and 

jokes with her comrades while she is walking along the road. 

You will be able to do two things at a time by practice. The man¬ 
ual work will become automatic, mechanical or instinctive. You 
will have two minds, as it were, for the time being. A portion of 
the mind will be in the service of the Lord, in meditation, in Japa, 
even while working. Repeat the Name of the Lord while at work 
also. Ashtavadhanis do eight things at a time. They play at 

cards, move the man in Chaturanga-play (chess play), dictate 
some passages to a third man, talk to a fourth man in order and 
continuation, and so on. This is a question of training the mind. 
Even so, you can so train the mind that you can work with the 

hands and also remember God at the same time. This is Karma 

Yoga and Bhakti Yoga combined. The Lord Krishna says: 

“Tasmat Sarveshu Kaleshu Mamanusmara Yudhya Cha, 
Mayyarpita-manobuddhir Mamevaishyasyasamsayam. ” 

“Therefore at all times think of Me and fight; with mind and 
reason set on Me, without doubt, thou shalt come unto Me 

alone” (Gita, VI11-7). Though the cow grazes on the pasture, 

having been separated from the calf, her mind is always fixed 



on the calf alone. Similarly, you should fix the mind on God 
when you do Japa, and give your hands to work which is only 

worship of the Lord. 

14. Likhita Japa 

Write down daily in a notebook your Ishta Mantra or 
Guru-Mantra, for half an hour. When you write the Mantra, ob¬ 
serve Mouna. Write the Mantra clearly in ink. On Sundays and 

holidays, write this for one hour. In a common place collect your 
friends also and let them write the Mantras. This is Likhita Japa. 
You can develop a wonderful power of concentration. Pre¬ 
scribe this to all of your family-members. Incalculable spiritual 
benefits are derived from Likhita Japa (Mantra-writing). 

Of the various methods of Japa described in the scrip¬ 
tures, viz., Vaikhari, Upamsu and Manasika, etc., Likhita Japa 
is very efficacious. It helps the Sadhaka in concentration of the 
mind and gradually leads to meditation. 

An aspirant should select the Mantra of his tutelary deity, 
or Ishta, according to his liking or inclination. Repetition of the 

same Mantra with meaning and Bhava should be practised 
both orally and in writing. For oral Japa, the help of a Maala or 
rosary is required. For Likhita Japa a notebook and a pen 
should be used. In Mantra-writing there is no restriction about 
any particular script. It may be written in any language. The fol¬ 
lowing rules may be observed while practising Mantra-writ¬ 

1. Regularity and punctuality of time should be ob¬ 
served. This would itself bring the requisite help and be of the 

utmost benefit to the Sadhaka. 

2. Physical and mental purity should be observed. Be¬ 
fore sitting for Mantra-writing, the face, hands and feet should 
be washed. Effort should be made to keep the mind pure during 
Mantra-writing. Drive out all worldly thoughts while writing Man¬ 

3. Continue to sit in one pose as long as possible. Fre¬ 
quent change of a pose or Asana should be avoided. Sitting in 
one Asana would increase your power of endurance and also 
considerable energy will be preserved. 




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Enthusiastic devotees adopt various designs for 
Likhita Japa. Above is one such. Done with Bhava 
and Bhakti-, this method achieves concentration of 
mind very effectively. 



4. Observe silence 
during the practice. Too 

much of speaking results 

in waste of energy and 
waste of time. Silence 
helps in an increased out¬ 
turn of work. 

5. Avoid looking 
hither and thither. Fix your 
eyes on the notebook. 
This would help concen¬ 
tration of mind during the 

6. Repeat the Man¬ 
tra mentally also while 
writing it in the notebook. 
This will make a threefold 
impression in your mind. 


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Gradually your whole being will be involved and engrossed in 
the Mantra. 

7. Fix a particular number of Mantras for one sitting. 
This will keep your practice intact and you will never get out of 
touch with the Mantra. 

8. When you have once started the practice, do not 

leave it till you have finished the daily quota of one sitting. Do 
not allow your mind to be diverted to other engagements, as 
this would be an obstruction in the Sadhana. Have at least half 
an hour’s writing at one sitting. 

9. To help concentration, one uniform system of writing 
from top to bottom or from left to right, may be maintained dur¬ 
ing a particular sitting. The whole Mantra should be written at 
once in continuity. Do not break the Mantra in the middle when 
you come to the end of a line. 

10. When a Mantra is selected by you, try to stick to it te¬ 
naciously. Frequent change of Mantra is not advisable. 

The above rules if strictly observed, will help you much in 
your quick evolution. You will develop concentration wonder¬ 
fully. By prolonged and constant practice the inherent power of 



the Mantra (Mantra-Sakti) will be awakened, which will fill your 
very existence with the Divinity of the Mantra. 

The notebook should be well kept and treated with respect 
and purity. When completed, it should be stocked in a box and 
kept in your meditation room in front of the Lord’s picture. The 
very presence of these Mantra-notebooks will create favour¬ 
able vibrations requisite for your Sadhana. 

The benefits of Mantra-writing or Likhita Japa cannot be 
adequately described. Besides bringing about purity of heart 

and concentration of mind, Mantra-writing gives you control of 
Asana, control of Indriyas, particularly the sight and the tongue, 

and fills you with the power of endurance. You attain peace of 
mind quickly. You approach nearer to God through Man¬ 
tra-Sakti. These benefits can be experienced only through reg¬ 
ular and incessant practice of Likhita Japa. Those who are not 

conversant with this Yoga should start the practice immediately 
and even if they take to this practice for half an hour daily, they 
will realise its benefits within six months. 

15. Number of Japas 

Every man is unconsciously repeating the “Soham" Man¬ 
tra 21,600 times daily within 24 hours. You should repeat your 

Ishta Mantra at least 21,600 times daily to correspond to the 
21,600 natural (Soham) breaths that every living being takes in 
and exhales. Then the efficacy of the Mantra is great. The mind 

will be purified quickly. 

You must increase the number of Japa from 200 to 500 

Maalas (each Maala contains 108 beads). Just as you are very 
keen in your taking food twice daily, tea in the morning and co¬ 
coa in the evening, etc., you must evince extreme keenness in 
doing Japa also 4 times, in the morning, noon, evening and 

night. Death may come at any moment, without a second’s no¬ 
tice. Prepare yourself to meet it with a smile, uttering Sri Rama, 

Sri Rama and merging in Rama, in Eternal Bliss, Infinite Glory, 
Ananda and Self-knowledge. Even on your tours you must do 
Japa and reading of Gita. Do you not eat and drink on your 

tour? Do not become ungrateful to the Inner Ruler (Antaryamin) 
who gives you daily bread and looks after you in every way. You 
can do Japa even in the latrine. But do it there mentally. Ladies 



can do Japa mentally even during their monthly periods. There 
are no restrictions of any kind in Mantra-Japa for those who do 

it with Nishkama-Bhava, for the attainment of Moksha. Restric¬ 
tions or Vidhis come only when people repeat any Mantra with 
Sakama-Bhava, to get fruits, such as wealth, Svarga, son, and 
so on. You can wear Maalas around your neck even while an¬ 
swering the calls of nature. 

Manasika Japa takes more time than the two other kinds 
of Japa. But some can do Manasika Japa more quickly. The 
mind becomes dull after some hours. It cannot turn out the 
work of Japa efficiently. The speed becomes lessened. Those 
who calculate the number of Maalas of Japa according to the 
watch should take recourse to rolling beads if there be any 

such dullness. If there be any pain in rolling the beads you can 

use a ‘Japa Thaili’ or a bag for covering the fingers. 

It is always better to take to medium speed in Japa. It is 
not the speed but the Bhava and mental concentration that 
bring about the maximum benefits through Japa. There must 
be Akshara-Suddhi in repetition. Every word must be pro¬ 
nounced very clearly. There must not be mutilation of any word. 
This is very, very important. Some people finish one lakh of 
Japa daily, within 7 hours, in a hurried manner, just as a hired 
carpenter or mason or contractor does the work hastily in order 
to get his wages in the evening. Do not have any contract work 

with God. There cannot be any real devotion in having any con¬ 
tract with God. Of course there is one advantage in doing Japa 
with electric speed. If the mind is dull, if the mind is wandering 
wildly in sensual objects, you can keep a very high speed in do¬ 
ing Japa, for 15 or 30 minutes. The high-speed-Japa will stimu- 

late the dull mind and bring it back quickly to the Lakshya or the 
focussing point. 

Those who take recourse to Purascharana and keeping 
up of daily spiritual diary should be very exact and accurate in 
keeping the record. There must be mathematical or scientific 

accuracy. They should watch the mind very carefully and, if it 
becomes dull during Japa, they should do more Japa to allow it 

a free margin. Immediately they should resort to Japa by Maala 
till dullness vanishes. It is better to take into consideration their 
number of Japa that is done when the mind is in full spirits and 



to omit that which is done when the mind is lethargic. Let what¬ 
ever you do be genuine. 

In 14 hours you can do 3,000 Maalas of ‘Hari Om’. Japa 
will stimulate the dull mind and bring it back to ‘Sri Rama’ Man¬ 
tra. In half an hour you can do 10,000 times ‘Sri Rama’ Japa. If 

you do Japa of a Mantra 13 crore times you will have Darsana 
of its Adi-Devata in physical form. If you are sincere and ear¬ 
nest you can do this within four years. 

Those who wish to do Purascharana may live on milk and 

fruits. This makes the mind Sattvic. One will derive great spiri¬ 
tual benefits by living on pure Sattvic diet alone. The practice of 
Akhanda-Mouna (unbroken silence) during Purascharana is 
highly beneficial. Those who are not able to practise this, can 
observe full Mouna for a week in a month or only on Sundays. 
Those who practise Purascharana should not get up from the 

Asana till they finish the fixed number. They should not change 
the pose also. Counting can be done through Maala, fingers or 

The Brahma-Gayatri Mantra has twenty-four Aksharas or 

letters. So, one Gayatri-Purascharana constitutes the Japa of 

Gayatri Mantra 24 lakh times. There are various rules for 
Purascharana. If you repeat the Mantra 4,000 times daily, you 
should keep up that number daily, all throughout, till you finish 
the full 24 lakhs. Cleanse the mirror of the Manas of Mala (im¬ 
purities) and prepare the ground for the sowing of the spiritual 

As Omkara or Pranava is for Sannyasins, so is Gayatri for 
Brahmacharis and Grihasthas (householders). The fruits that 
are attained by meditation on Omkara can be attained by medi¬ 
tation on Gayatri also. The same goal that is reached by a 
Paramahamsa Sannyasin, can be reached by a Brahmachari 

or a householder by meditating on Gayatri. 

Get up at 4 a.m., at Brahmamuhurta, and start Japa and 
meditation. If you find this difficult, get up at least before sun¬ 

It is better if you do Japa of Gayatri 3,000 to 4,000 times 
daily. Your heart will be rapidly purified. If you are not able to do 



this number of Japa, do it at least 108 times daily—36 times at 

sunrise, 36 times at noon, and 36 times at sunset. 

16. Akhanda Japa 

Akhanda Japa of any Mantra can be done. The Akhanda 
Japa can be conducted for 12 hours or more according to con¬ 
venience. This can be done on Sundays and other holidays 
when more leisure is at the disposal of the members. Any num¬ 
ber of people can take part in Akhanda Japa. Even three, four, 
twelve or more members can conduct Akhanda Japa. Each 
member should be allotted at least one hour’s time. Arrange¬ 
ments can be made previously regarding the hour of each par¬ 
ticular member, when he will do the Japa. 

Start the Japa at 6 a.m. and continue it up to 6 p.m. One 
member will do Japa for one hour, say from 6 a.m. to 7 a.m. The 
next member is required to be present at least 5 minutes prior 
to his fixed time. He will wash his hands and feet, do Achamana 
and sit near the preceding member, take up his Maala and start 
repeating the Mantra in a slightly audible tone. Thus the sitting 
member will know that his successor has taken up the Japa, 
and he may get up as soon as he finishes the Maala. Keep the 
eyes closed while doing Japa and seat yourself in the usual 
pose or Asana which you are accustomed to sit on. It is not ab¬ 
solutely necessary that the previous member should get up im¬ 
mediately when his successor relieves him. He may, if he so 
wishes, continue the Japa as before. 

The number of Maalas may be recorded against each 
member’s name. Towards the close of the Akhanda Japa all 
the members can assemble together and repeat the Mantra. At 
6 p.m. have Arati before the Lord’s picture and afterwards dis¬ 
tribute the sacred Prasad. 

The members should not be allowed to talk and disturb 
others. It would be highly beneficial if, along with the Japa, the 
members can fast, or observe at least partial fast by taking milk 

and fruits. Ladies also can take part in Akhanda Japa. 

Collective Japa is highly beneficial. The Mantra-Sakti is 
awakened quickly. The Rajasic and Tamasic forces will be 
soon destroyed. More Sattva and harmony will pervade the 
place where Akhanda Japa is done. 







Speed per 

No. of Japa that can 
be done in one hour 

Time required for completion 
of one Purascharana, devoting 

6 hours daily 












• • 

• • 












• • 

• • 

| 6 



• • 




. • 





Hari OM or Sri Rama 








• • 

• • 

i 16 



• • 

• • 




• • 





OM Namah Sivaya 













. , 










OM Namo Narayanaya 








■ • 





• • 











OM Namo Bhagavate Vasudevaya 
























Gayatri Mantra 
























Maha-Mantra or 

Hare Rama Mantra 











30 1 





35 1 



17. Power of Sound and Name 

The power of sounds is tremendous. Ideas are generated 
in the mind by the mere hearing of sounds. Every name has a 
form corresponding to it. Sabda and Artha are inseparable. The 
form related to a name is at once manifested in the mind the 
moment that name is heard by the ears and transmitted to the 

mental consciousness. There are names denoting forms which 
are abhorred and there are also names denoting forms which 
are much desired. Pains and pleasures become the experi¬ 
ences in the mind when it is aware of hateful and delightful ob¬ 
jects, respectively, through hearing of them. When anyone 

suddenly shouts: “Scorpion! scorpion!” “Snake! snake!” you at 
once apprehend the scorpion or the snake and jump in fright. 
When anyone calls you a “donkey” or an “ass” you are annoyed 
and you show anger. Why do you do this? Because there is cre¬ 
ated in your mind the consciousness of your supposed contact 
or identity with something which you think is very dangerous or 
far inferior to you. So you get terrified or feel that you are depre¬ 
ciated. That is why you jump in fear when you hear of the pres¬ 
ence of a scorpion or a snake near you, and do not tolerate 
your being addressed as a donkey or an ass. Through anger 
you wish to show that you are not a donkey. 

When such is the power of the name of an ordinary thing 
of this world, what a tremendous power should there be in the 
Name of God! God is the completion or the fullness of exis¬ 
tence. Hence, the Name which denotes Him, too, is full and 
perfect. Therefore, the power of the Name of God is incalcula¬ 
ble, for it is the height or the zenith of power. The Name of God 
can achieve anything. There is nothing impossible for it. It is the 
means to the realisation of God Himself. Even as the name of a 
thing in this world generates the consciousness of that thing in 
the mind, the Name of God generates God-consciousness in 

the purified mind and becomes the direct cause of the realisa¬ 
tion of the Highest Perfection, i.e., God, Freedom and Immor¬ 

18. Bija-Akshara 

A Bija-Akshara is a seed-letter. It is a very powerful Man¬ 
tra. Every Devata has his or her own Bija-Akshara. The great- 



est of all Bija-Aksharas is OM or Pranava, for it is the symbol of 
the Para-Brahman or the Paramatman Himself. OM contains 

within itself all the other Bija-Aksharas. OM is the general 
sound or the common seed from which all the particular sounds 
or secondary seeds proceed. The letters of the alphabet are 

only emanations from OM which is the root of all sounds and 
letters. There is no Mantra superior to or greater than OM. OM, 

as pronounced ordinarily, is an outward gross form of the real 
subtle inaudible state of sound which is called the Amatra or 
the immeasurable fourth transcendental state. As the various 
Devatas are the aspects or forms of the One Supreme Being, 
so the various Bija-Aksharas or Bija-Mantras are so many as¬ 
pects or forms of the Supreme Bija or Mantra, viz., OM. Even 
the letters 'A’, 'll’ and M’ do not really give the transcendental 
or original state of sound. Even this triliteral sound is only an ex¬ 
pression or manifestation of the highest primal Dhvani or vibra¬ 
tion. The transcendental sound of OM is heard only by Yogins 

and not by the ordinary ear. In the correct pronunciation of OM 
the sound proceeds from the navel, with a deep and harmoni¬ 
ous vibration, and gradually manifests itself by stages at the 
upper part of the nostrils where the Anusvara or the 
Chandrabindu is sounded. 

Generally a Bija-Mantra consists of a single letter. Some¬ 
times it constitutes several syllables. For example, the 
Bija-Mantra ‘Kam’ has a single letter with the Anusvara or the 
Chandrabindu which forms termination of all Bija-Mantras. In 

the Chandrabindu, Nada and Bindu are blended together. 

Some Bija-Mantras are made up of compound letters, such as 
the Mantra ‘Hreem’. The Bija-Mantras have a significant inner 
meaning and often do not convey any meaning on their face. 
Their meaning is subtle, mystic. The form of the Bija-Mantra is 
the form of the Devata signified by it. 

The Bijas of the five Mahabhutas or great elements, i.e., of 
the Devatas or the presiding intelligences of the elements, viz., 
Ether, Air, Fire, Water and Earth, are respectively Ham, Yam, 
Ram, Vam and Lam. The meanings of a few Bija-Mantras are 

given here, to serve as examples. 



Om ( ) 

OM consists of three letters: ‘A’, ‘U’ and ‘M’. It signifies the 
three periods of time, the three states of consciousness, the 
entire existence. ‘A’ is the waking state or Virat and Visva. ‘U’ is 
the dreaming state or Hiranyagarbha and Taijasa. ‘M’ is the 
sleeping state or Isvara and Prajna. Study the 
Mandukyopanishad in detail in order to understand the mean¬ 
ing of OM. 

Haum (#) 

In this Mantra, Ha is Siva. Au is Sadasiva. The Nada and 
Bindu mean that which dispels sorrow. With this Mantra Lord 
Siva should be worshipped 


Here Da means Durga. U means to protect. Nada means 
the mother of the universe. Bindu signifies action (worship or 
prayer). This is the Mantra of Durga. 

Kreem (sfrf) 

With this Mantra Kaalika should be worshipped. Ka is 
Kaali. Ra is Brahman. Ee is Mahamaya. Nada is the mother of 
the universe. Bindu is the dispeller of sorrow. 

Hreem ((ft) 

This is the Mantra of Mahamaya or Bhuvanesvari. Ha 

means Siva. Ra is Prakriti. Ee means Mahamaya. Nada is the 
mother of the universe. Bindu means the dispeller of sorrow. 

Shreem ( ) 

This is the Mantra of Mahalakshmi. Sa is Mahalakshmi. 

Ra means wealth. Ee means satisfaction or contentment. Nada 
is Apara or the manifested Brahman or Isvara. Bindu means 
the dispeller of sorrow. 

Aim (^) 

This is the Bija-Mantra of Sarasvati. Ai means Sarasvati. 

Bindu means the dispeller of sorrow. 



Kleem ( cRTt) 

This is the Kamabija. Ka means the Lord of desire 

(Kamadeva). Ka may also mean Krishna. La means Indra. Ee 

means contentment or satisfaction. Nada and Bindu mean that 

which brings happiness and sorrow. 


Hoom ( 

In this Mantra, Ha is Siva. U is Bhairava. Nada is the Su¬ 
preme. Bindu means the dispeller of sorrow. This is the three¬ 
fold Bija of Varma or armour (coat of nail). 

Gam ("ff) 

This is the Ganesha-Bija. Ga means Ganesha. Bindu 

means the dispeller of sorrow. 

Glaum ( J cTl ) 

This also is a Mantra of Ganesha. Ga means Ganesha. La 
means that which pervades. Au means lustre or brilliance. 
Bindu means the dispeller of sorrow. 

Kshraum ( 8Tt) 

This is the Bija of Narasimha. Ksha is Narasimha. Ra is 
Brahma. Au means with teeth pointing upwards. Bindu means 
the dispeller of sorrow. 

There are, like these, many other Bija-Mantras which sig¬ 
nify various Devatas. ‘Vyaam’ is the Bija of Vyasa-Mantra, 
‘Brim’ of Brihaspati-Mantra and 'Raam' of Rama-Mantra. 

Sri Vidya 

Sri-Vidya is the great Mantra of Tripurasundari or 
Bhuvanesvari or Mahamaya. It is also called the Panchadasi or 

the Panchadasakshari, for it is formed of fifteen letters. In its 
developed form it consists of sixteen letters and is called 
Shodasi or the Shodasakshari. The aspirant should directly get 
initiation of this Mantra from a Guru, and should not start read¬ 
ing it for himself or doing Japa of it, of his own accord. This is a 

very powerful Mantra and, when it is not properly repeated, it 
may harm the Upasaka. So it is imperative that it should be got 
directly from a Guru who has got Siddhi of this Mantra. 



The general rule is that this Mantra (Sri-Vidya) should be 
repeated after one’s passing through certain stages of self-pu¬ 
rification through other Mantras. In the beginning a 
Purascharana of Ganesa-Mantra should be done. Then 
Purascharanas of Gayatri-Mantra, Maha-Mrityunjaya-Mantra 
and Durga-Mantra (Vaidika or Tantrika) have to be done. After 

this the Panchadasakshari and the Shodasakshari have to be 

taken up for Japa. 

The Bija-Mantras and the Sri-Vidya should not be re¬ 
peated by those who are not well acquainted with them. Only 
those who have a very good knowledge of the Sanskrit Ian- 

guage and who have been directly initiated by a Guru (who has 

Mantra-Siddhi) can take up the Japa of Bija-Mantras and the 

Sri-Vidya. Others should not approach these Mantras and 
should do only their own Ishta-Mantras which are easy to pro¬ 
nounce and remember. 

19. Hints on Japa-Yoga Sadhana 

1. Need for Japa Sadhana 

1. Man cannot live by bread alone; but he can live re¬ 
peating the Name of the Lord alone. 

2. A Yogi crosses the ocean of Samsara by his 
Chittavritti-Nirodha, controlling the modifications that arise in 
the mind; a Jnani by his Brahmakara-Vritti (by raising the pure 
thought of Infinity); and a Bhakta by doing Nama-Smarana. The 
Name of the Lord has a very great power. It gives eternal bliss. 
It bestows immortality (Amritatva). Through its power you can 

have direct vision of the Lord. It brings you face to face with the 

Supreme Being and makes you realise your oneness with the 
Infinite and the whole world at large. What a wonderful, mag¬ 
netic, electrifying influence the Name of the Lord possesses! 
Feel it, my dear friends, by chanting His Name and rolling the 
beads. One who does not do Smarana of Hari is a Neecha 

(low-born). The day spent without the remembrance of His 
Name is a mere waste. 

3. It was by the glory of Rama-Nama that the stones 
floated in water, and the bridge, the Sethu over the sea, was 

built by Sugriva and his companions, at Ramesvara. It was 



Hari-Nama that cooled Prahlada, when he was thrown into a 
conflagration of fire. 

4. Any Nama of the Lord is nectar. It is sweeter than 
sugar-candy. It gives immortality to the Jivas. It is the essence 
of the Vedas. Amrita came out, in days of yore, during the pro¬ 
cess of the churning of the ocean by the Devas and the Asuras. 
By churning the four Vedas, the Name of Rama, the nectar, was 
brought out to quench the three kinds of Taapas of the ignorant 
Jivas. Drink it again and again by constant repetition, just as 
Valmiki did in days long gone by. 

5. That bungalow or palace or a place in which or where 
no Hari-Sankirtana or worship is done is only a burial ground, 
even though it is furnished with sofas, electric lights and elec¬ 
tric fans, fine gardens, and such other things. 

6. Renounce everything. Live on alms. Live in seclu¬ 
sion. Repeat ‘Om Namo Narayanaya’ fourteen crore times. 
This can be done within four years. Do one lakh times Japa 
daily. You can see Hari face to face. Can you not undergo a little 

suffering for a short period when you can thereby get the fruit of 
immortality, infinite peace and eternal happiness? 

7. Japa is a very great purifier. It checks the force of the 
thought-current moving towards objects. It forces the mind to 
move towards God, towards the attainment of eternal bliss. 

8. Japa eventually helps in obtaining Darsana of God. 

The Mantra-Chaitanya is hidden in every Mantra. 

9. Japa reinforces the Sadhana-Sakti of the Sadhaka. It 
makes him morally and spiritually strong. 

10. The vibration produced by the chanting of a Mantra 
corresponds to the original vibration that arose from 

11. The rhythmical vibration produced through Japa reg¬ 
ulates the unsteady vibrations of the five sheaths. 

12. Japa changes the mind-stuff from worldliness to spiri¬ 
tuality, from Rajas and activity to Sattva and illumination. 

13. The Name of the Lord is an inexhaustible storehouse 
of spiritual knowledge. 



14. Even mechanical repetition of a Mantra plays a great 
part in the evolution of the soul. Even a simple parrot-like 
gramophonic repetition of a Mantra, too, is beneficial. It has got 
its own effect. 

2. Practice of the Divine Name 

15. In the Satya-Yuga meditation has been prescribed as 

the principal form of discipline, as the minds of men were gen¬ 

erally pure and free from distractions. 

16. In the Treta-Yuga sacrifices were prescribed, as ma¬ 
terials for the performance of Yajna were easily procurable 
then, and as people were slightly Rajasic. 

17. In the Dvapara-Yuga worship was recommended as 
the principal form of Sadhana, as there was greater facility for 

direct worship of God, and as there was a greater manifestation 
of the sportive energy of God. 

18. In the Kali-Yuga, as the mind of men are naturally 
prone to greater distractions, meditation, worship and perfor¬ 
mance of sacrifices are not possible. Therefore, loud chanting 
of the Divine Name or Kirtan or Namasmarana (remembrance 
of the Lord’s Name) has been recommended as the principal 
Sadhana for God-realisation. 

19. God’s Name is your boat, Sankirtan is your raft. Cross 
this ocean of Samsara with this boat and raft. 

20. No one obtains liberation without the Name of the 
Lord. Your highest duty is to repeat His Name always. Name is 
the greatest Treasure of treasures. 

21. Rama-Nama is the true substance of the four Vedas. 

He who repeats 'Rama, Rama’, pouring out tears of love, at- 
tains life eternal and everlasting bliss. The Name ‘Rama’ will 
guide him on the path. Therefore, say ‘Rama, Rama’. 

22. He who recites Sri Rama’s Name can never come to 

grief. Lord Rama is the bestower of blessedness. He has the 

power to liberate people from the unceasing round of births and 


23. The Name of Hari is, undoubtedly, the surest, safest 
and the easiest means of expiating sins. This is a well-known 




24. The Name of the Lord is the unfailing source of 
strength. In the darkest hour of your trial, only God’s Name will 
save you. 

25. Prahlada, Dhruva and Sanaka realised God through 

Namasmarana or remembrance of the Lord’s Name. 

26. The greatest of sinners can attain God-realisation 
through the blessings of the Name. 

27. Meditate on God’s Name with the belief that the 
Name and Named (God) are identical. 

28. Japa or recitation of the Lord’s Name purges the mind 
of all impurities and fills it with bliss. It attunes the soul with God 
and fills it with His presence. It brings about perfect communion 

of the soul with God. 

29. Take refuge in the Lord with all your being, and chant 
His Name with devotion. This is the final verdict of the Sastras 
and the considerate opinion of the saints. 

30. Chanting of the Lord’s Name brightens the mirror of 
mind, burns the forest of desires and bathes the whole being in 
a flood of joy. 

31. Resist temptation by taking refuge in the Name of the 
Lord. Have love for solitude and silence. Have the inward life. 
All miseries will terminate. You will enjoy supreme felicity. 

32. Strike the chords in your heart by chanting Om, by do¬ 
ing Japa of Om Namah Sivaya, by singing Hare Rama, Hare 
Krishna; and hear the thrilling, eternal superb music of the 

33. Repeat constantly ‘Om Namo Bhagavate 
Vaasudevaya’, the Dvadasa-Akshara or the twelve-lettered 

Mantra of Sri Krishna, the joy of Gokula, the delight of Sri 
Radha, the darling of Nanda, and obtain His grace and 

34. God is the one Doctor for all sicknesses. Rely on Him 
alone. The Names of God are the most potent, unfailing tonics, 
sure panaceas, well-tried elixirs, sovereign specifics. 

35. My rosary is my tongue, on which I repeat God’s 



3. The Name Is the All 

36. Nama (Name of the Lord) and Nami (the Lord Him¬ 
self) are one. 

37. Name can bring you face to face with God. 

38. Name is the way; Name is the Goal. 

39. Name is a safe boat that can take you to the other 

shore of fearlessness, freedom and bliss immortal. 

40. Name is the supreme purifier and enlightener. 

41. Name is the potent dispeller of the darkness of igno¬ 

42. Name is the bestower of eternal bliss, perennial joy 
and everlasting peace. 

43. The glory and greatness of Name cannot be ade¬ 
quately described in words. 

44. Name is filled with countless powers and potencies. 

45. Name is elixir, ambrosia and divine nectar. 

46. Name is more precious than the wealth of the whole 

47. Name is the bridge that connects the devotee with 


48. Name is the master-key that opens the door of ely- 
sian bliss and Moksha. 

49. Name fills the heart with divine Prema, joy and bliss. 

50. Name is your sole prop, support, refuge, solace, cen¬ 
tre, ideal and goal. 

51. Name is a potent antidote to all evils of this world. It 
will establish peace, good-will and unity on this earth. 

52. Take refuge in the Name and constantly recite it with 
feeling and Bhava and single-minded devotion. All troubles, 
miseries, pains and sorrows will come to an end. 

4. Ajapa Japa 

53. Ajapa means Japa without moving the lips. It is asso¬ 
ciated with the flow of the breath. Generally ‘Soham’ Mantra is 
styled as Ajapa-Japa. The human being is unconsciously doing 

this Japa 21,600 times daily, within 24 hours. Will you mark the 



breath now carefully? You will hear the sound ‘So’ when you in¬ 
hale and the sound ‘Ham’ when you exhale. Simply note the 

breath every now and then, and for one hour daily sit in a 
closed room and do ‘Soham’ Dhyana—'I am He'. This is an 
easy method for concentration and meditation. 

54. Those who have retired from service should repeat 
the Rama Mantra at least 50,000 times daily. They will derive 
immense benefit. They can do it within six hours. They will get a 
great deal of peace of mind, purity, strength, Ananda and 
Darsana of the Lord. 

55. Those who have taste for music can sing the Rama 
Mantra, or any other Mantra. The mind gets exalted quickly. Sit 
alone and sing His Name. Bhava-Samadhi will ensue. 

5. Bhaktas Who Realised God through Japa 

56. Rogue Ratnakar became Sage Valmiki by repeating 
‘Mara, Mara’ (the inverted form of Rama) as advised by Sage 

57. Tukaram, the Maharashtra saint, had direct Darsana 
of Lord Krishna, several times, by repeating simply ‘Vitthal’, 
‘Vitthal’ (another name for Lord Krishna), the Name of the Deity 
at Pandharpur. 

58. Dhruva, that wonderful boy of devotion, repeated 'Om 

Namo Bhagavate Vaasudevaya’, the Dvadasa-Akshara Man¬ 
tra of Lord Krishna, and had His Darsana. 

59. Prahlada uttered ‘Narayana, Narayana’, and saw 
Hari face to face. 

60. Ram Das, the spiritual preceptor of Sivaji, repeated 
thirteen crore times Rama-Mantra; “Sri Ram, Jaya Ram, Jaya 
Jaya Ram”, by standing in water in the Godavari, near the Takli 
village. He became a great saint. 

61. Live alone for at least a few hours daily. Sit alone. Do 
not mix. Go to a lonely place. Close your eyes. Repeat the 
Name of the Lord silently, and mentally, too, with intense devo¬ 
tion. Continue this practice. You will learn to live in God. You 
shall have His Darsana. 



20. The Glory of Mantra-Diksha 

Initiation into the Divine Name or the solemn Man¬ 
tra-Diksha is one of the holiest and most significant of the sa¬ 
cred rituals in the spiritual life. To receive the Guru-Mantra from 
a realised saint and Sat-Guru is the rarest of good fortune and 
the most precious of the divine blessings that may be bestowed 

upon the aspirant. The full glory of this Mantra-Diksha, spe¬ 
cially when it is done by a realised soul, can hardly be imagined 
even fractionally by the initiated who has not yet a proper idea 
of what the Mantra and Mantra-Diksha really imply. The pro¬ 
cess of Mantra-Diksha is one of the most ancient in this sacred 
land and is the grandest jewel in the treasure of our peerless 

culture. The sacred Mantra or the Divine Name is a vital symbol 
of the Supreme Divinity directly revealed in the innermost 
depths of divine communion to the sages of Self-realisation in 
the hoary Vedic and Upanishadic times. These symbols are in 
the nature of unfailing keys to give access into the transcen¬ 
dental realms of Absolute Experience. Mantras are potent giv¬ 
ers of direct experience of the highest Reality, handed down to 
us from those far off ancient times. Mantras have been care¬ 
fully handed down to us down the centuries, generation after 
generation, right up to the present modern age of materialism, 
by the long succession of saints, through the system of 

A most tremendous transformation begins to take place in 
the innermost core of the conscience of the initiated or the re¬ 
ceiver of the Mantra. The initiated is himself unaware of this 
fact because of the veil of ignorance or Mula-Ajnana that still 
covers him, even as a poor man sleeping soundly in his humble 
cottage at night, carried silently and deposited upon a royal 
couch in the Emperor’s Palace, remains completely unaware 
of his transfer, because he is still in deep sleep. But, neverthe¬ 
less, this transformation starts with initiation, and like unto a 
seed that is sown in the earth, ultimately culminates in the 
grand fruit of realisation or Atma-Jnana. To reach fruition, even 
as the seed has to pass through a process of developing into a 
seedling, a plant, a sapling and then a full-grown tree, even so 
the Sadhaka, after receiving initiation, must make earnest and 
continuous effort in the form of spiritual Sadhana if the Diksha 



is to become blissfully fruitful as Self-realisation. This part is the 
Sadhaka’s sole responsibility in which task he will doubtless re¬ 
ceive the help, guidance and grace of the Guru in the measure 
of his firm faith and loyalty to him. As a pearl-oyster patiently 
and eagerly awaits the drops of rain when the star Svati is in as¬ 
cendancy, receives the drop and converts it in itself, through its 
own efforts and processes, into a very valuable pearl, the 
Sadhaka eagerly and devoutly awaits Mantra-initiation from the 
Guru, receives the sacred Mantra from him on the rare auspi¬ 
cious occasion, cherishes it and nurtures it in himself, and by 
his effort or process of Sadhana transforms it into a tremen¬ 
dous spiritual power which breaks the fort of Avidya or igno¬ 
rance and opens the door to the blissful Immortal Experience. 

How great a transformation and innermost purification 
take place from the Mantra-Diksha can be gathered from the in¬ 
cident in which, after the Divine Sage Narada had departed 
from Lord Narayana’s Presence in Vaikuntha, the Lord directs 
Lakshmi to sprinkle water on and clean the spot occupied by 
Narada during his short stay. When Goddess Lakshmi 
enquires in astonishment the reason for this strange proce¬ 
dure, the Lord explained that this is because “Narada has not 
yet been initiated,” meaning thereby that the peculiar, mysteri¬ 
ous inner purification that is bestowed by Mantra-Diksha had 
not yet come to him. Such is the glory of initiation. The process 
of initiation links you up directly with the Divine Being. Initiation 
or Mantra-Diksha is at one end of this golden chain and the 
Lord or the Highest Transcendental Atmic Experience is at the 
other end of it. Now you know what initiation means. 

Initiation puts you in possession with the direct means of 
attaining the grandest and the highest thing which can be at¬ 
tained, attaining which you obtain everything, knowing which 
you know everything, and gaining which nothing more remains 

to be gained! Initiation leads you to the full knowledge and ex¬ 
perience that you are neither the mind nor the body, that you 
are Satchidananda Atman, full of Light and full of the Highest 
Bliss. May the Grace of the Sat-Guru, the visible God, bestow 
upon you all the highest fruit of Self-realisation. 



21. Anushthana 

Anushthana is the practice of religious austerity. It is ob¬ 
servance of certain disciplines for the sake of obtaining some 
object or objects of desire. The desire or the object may even 
be Final emancipation. Even that is a desire, though it is gener¬ 
ally not included among desires. One who performs 
Anushthana has to be free from worldly engagements until the 
end of the Anushthana. He should be completely engrossed in 
one thought concerned with the austere performance of the ob¬ 
servances prescribed by the Sastras or scriptures. Such disci¬ 
plines mould men and make them fit to realise the higher 
objects of their desires and ambitions. 

Generally the highest form of Anushthana is unselfish 
worship of God for the sake of self-purification and final eman¬ 
cipation. There is no Anushthana better than this. Other 
Anushthanas done for the sake of petty material ends are the 
outcome of ignorance and are not spiritual. Spiritual 
Anushthana is based on discrimination and has for its ideal the 
liberation of the soul from the round of births and deaths. 

Anushthanas can be practised for a day, a week, a fort¬ 
night, a month, forty-eight days, ninety-six days, three months, 
six months or one year. The duration depends upon the ability 
and the liking of the performer. He can choose any kind of 
Anushthana according to his circumstances. 

Even the rigour of the Sadhana is dependent upon the 
constitution and health of the individual. A sick man is not re¬ 
quired to take cold bath thrice daily. An unhealthy man with a 
very weak body is not required to observe absolute fast. A per¬ 
son suffering from an acute disease is not required to forego 
taking medicine. Common-sense is the fundamental factor in 
all Sadhanas. No rule is an eternal rule. Rules change from 
place to place, from time to time and from one condition to an¬ 
other condition. A Sadhaka of Madras may live only with a 
Langoti even in the dead winter. But a Sadhaka living in the icy 
Gangotri cannot be expected to practise the same method 
even in summer. The climate of the Himalayas is not like that of 
Trivandrum or Madras. To hold an umbrella when it is raining 



heavily is not against the practice of Anushthana. The objective 
of all Anushthanas is rigorous mental discipline and not mere 
physical mortification. 

A pair of shoes used when walking over the glaciers of 
Kailas or Manasasarovar will not prove detrimental to 
Anushthana. Absolute necessities of the body are not hin¬ 
drances. Abnormal cravings are against Anushthana, not the 
normal requirements. Strict Brahmacharya is an absolute ne¬ 
cessity for all Anushthanas. Truth-speaking and non-injury are 
absolute necessities; for these are mental disciplines. 

Any action done against the feeling of the mind is not con¬ 
ducive to the rigour of the Anushthana. The actions of the mind 
alone are actions, not those of the body. One who feels one 
thing and does another thing is a Mithyachari. To him the fruit of 
Sadhana will not accrue. The mind is the author of all actions. 
The body is only the instrument. Suppressing the effect when 
the cause is vigorously working will not help in the annihilation 
of the cause. The mind has to be calmed and for that all 
Sadhanas are done in one way or the other. 


An Ishta-Mantra is selected first. The object of 
Anushthana should be within the limits of the Mantra chosen; 
e.g., one should not do Japa of Hanuman in order to get a son. 
Foolish desires should not be cherished when performing 
Anushthana. One should not do Anushthana for destroying or 
harming other beings. This is a great blunder. This will lead to 
the destruction of the performer himself, in case the other party 
is more powerful than the performer. Generally a sublime spiri¬ 
tual desire should be kept in view when any Anushthana is 

The Japa-Sadhaka should start his Anushthana in the 
early morning at Brahmamuhurta on an auspicious day. He 
should take a bath in a river or even in the water of a well if other 
water is not available. He should observe Mouna all along until 
the completion of the day’s Anushthana. The major portion of 
the day should be utilised for Japa. The Sadhaka should offer 
prayers to the sun and the Devata of the Mantra which he is go¬ 
ing to take up in Anushthana. He should offer his daily prayers 
and perform Sandhya. Then he should sit on a clean place fac- 



ing the east or the north with a Maala in his hand. His mind 
should be concentrated on the deity of the Mantra. The pur¬ 
pose of the Anushthana should be borne in mind all along. 
Complete Mouna should be observed. The eyes should be 
shut. The senses should be withdrawn. There should be no 
other thought except that of the Ideal before him. 

The Sadhaka should not approach his wife at any time un¬ 
til the whole of the Anushthana is over for the prescribed pe¬ 
riod. There should not be any thought of wife, children or 
property during the performance of the Anushthana or even 
during rest at night. These are all hindrances in the attainment 
of the object desired out of the Anushthana. 

It is better to feed at least one person daily until the end of 
the Anushthana. On the last day a Havana should be per¬ 
formed with Ahutis equal to one-tenth of the total number of 
Japa done. On the last day also poor-feeding may be con¬ 
ducted for the satisfaction of one’s own self. Water-libations, 
equal in number to that done in Havana, may be given, or else 
(if it is found to be inconvenient) the number of Japa may be in¬ 
creased by that number. 

To put it in a nutshell, Japa-Anushthana is performance of 
Japa for a protracted period with concentration of mind and 
without any thought of the external world. This leads to the 
achievement of the object of desire. 

Generally as many lakhs of Japa as there are letters in the 
Mantra are done. But it is better to do more than this prescribed 
number if the actual fruit of the Japa is to be acquired. The mind 
of man is generally very impure and it requires much labour to 
purify it in order to make it fit for concentration on the Mantra 
and its deity. Generally many Purascharanas are required to 
get at the ideal in mind. One Purascharana does not bring the 
desired object, because the human mind is ever distracted and 
is filled with Rajas-and Tamas. 


The Sadhaka takes up the study of the Vedas, the 
Mahabharata, the Ramayana, or the Bhagavata for reading. In 
the case of the Bhagavata it is called the Saptaha. In the case 
of the Vedas it is called Adhyayana. In the case of the other two 



it is called Parayana. The Anushthatri should observe the same 
disciplines as detailed above. Arghya (libation), Havana, etc., 
should be performed as in Japa-Anushthana. 

Other Anushthanas 

All Anushthanas can be performed on the same lines with 
slight changes according to the necessity of the occasion. A 
woman-Anushthatri will have slight changes in the rules re¬ 
garding performances. She should not start the Anushthana 
during the time of her menses. Nor should the menses occur in 
the middle of the Anushthana. Generally it is better for them to 
take up Anushthana only for a period of less than a month. 
They should not suckle their children during the time of 
Anushthana. Even women should observe Brahmacharya dur¬ 
ing the performance of Anushthana. They also should take 
daily bath as in the case of men. All other rules are just like 
those for men. Women should not take up Anushthana of 
Gayatri-Japa or Veda-Adhyayana. 

Generally by Anushthana the Sastras mean only Japa 
and Svadhyaya. Meditation is not considered-as an 
Anushthana. It is a higher step where the word Anushthana 
loses its meaning. Worship also can be considered as an 
Anushthana, though it is not included in the orthodox concep¬ 
tion. The rules for all Anushthanas constitute the central idea 
that there should be exclusive occupation in the performance 
of Anushthana to the total detachment from all family engage¬ 
ments or worldly activities. Even worldly thoughts should not 
enter the mind of the Anushthatri. Anushthana is a great Tapas 
or austerity and should be performed with great reverence, 
faith and carefulness. 

Time limit for Anushthana 

There is no time limit for Anushthana. It all depends upon 
the liking of the individual. It can be done even for a single day. 
It has its own effect. But better it is to practise for long periods, 
since the mind is well disciplined in such practices. The longer 
the Anushthana, the greater the power that the Sadhaka gets. 
He becomes like a Yogi, possessed of health, wealth, prosper¬ 
ity, knowledge and power. Whatever he wishes for, he gets. 
Anushthana can be performed even in night-time. As a matter 
of fact the practice at night is more powerful and brings quicker 



results than the Anushthana done during day time. At night the 
mind is calm and free from the world. That is why all practices 
at night have got a greater force or Samskara. 


Anushthana is a precursor to the practice of Yoga. It disci¬ 
plines the mind and prepares the mind for Yogic meditation. It is 
a severe Tapascharya which if performed without any worldly 
desire, will lead the Sadhaka to the height of spiritual illumina¬ 

22. Method of Mantra-Purascharana 

The mode of repetition of a Mantra with feeling and in a 
particular manner, a definite number of times, with right 
observances, until a fixed number of Japa is reached, in order 
to obtain substantial benefit out of the Mantra, is called 

The practitioner has to observe certain rules and regula¬ 
tions that have been laid down in the Sastras in regard to 
Purascharana and has to undergo perfect dietetic discipline 
also in accordance with those injunctions. 

The Mantra, when it is mentally recited in this manner will 
bring to the Sadhaka all that he desires within its jurisdiction. 
The following is a brief description of ‘Mantra-Purascharana- 


The practitioner of Purascharana of a Mantra should take 
the following diet: vegetables, fruits, milk, roots and tubers, 
curd, barley, Havisya (rice cooked along with ghee, sugar and 
milk) and which has been offered to God; or he may live on pure 
Bhiksha alone. 

One who takes only milk-diet during the whole period of 
his Sadhana will have Mantra-Siddhi by repeating the Mantra 
only a single lakh times. But he who takes others of the pre¬ 
scribed diet will have Siddhi only after finishing three lakh 



Place for Japa 

Any holy place of pilgrimage, any place on the banks of 
holy rivers, caves, tops of hills and mountains, confluence of 
rivers, huge holy forests, below the Asvattha tree, Tulasi gar¬ 
dens, Devata temples, seashore, solitary places—all these are 
recommended as places fit for Japa. If none of these can be 
easily found, one may perform the Mantra-Sadhana in his own 

But Japa done in one’s house will produce only as much 
effect as it commonly will under ordinary circumstances. In holy 
places, the effect will be one hundred times more. On 
river-banks it will be one lakh times more. But the effect pro¬ 
duced by Japa performed in the presence of Maha-Vishnu will 
be infinite. 


The Sadhaka should sit facing either the East or the 
North, during Japa. During the night-time, he may sit facing the 
North only. 


One should bathe three times a day, and if it is impossible, 
he may take bath at least twice, or even once, according to his 
conveniences and prevailing circumstances. 

Padma, Siddha, Svastika, Sukha or Vira Asana is recom¬ 
mended for Japa. Cotton cloth, blanket, silk or tiger-skin should 
be used as seat, which will bring Saubhagya, Jnana and early 

Japa done by sitting on Krishnajina (skin of a particular 
kind of deer) will give Jnana. Tiger’s skin will bring the bliss of 
Moksha. When none of these Asanas is available 
Darbha-Asana, i.e., Asana made of Kusa grass, will do for the 

Use of Maalas 

Sphatika Maala, Tulasi Maala or Rudraksha Maala may 
be used for counting during Japa. The Maala should be re¬ 
spected and worshipped, and kept in all sacredness. After fin¬ 
ishing Japa, it must be kept in a pure and clean place. An 
advanced aspirant can use any Maala, or he may not use the 



Maala at all. It all depends upon the stage of evolution in which 
one is. 

How to Do Japa 

Abstracting the mind from all worldly objects, being 
merged in the inner meaning of the Mantra, one should repeat 
the Mantra, neither very quickly nor too slowly. The Mantra 

should be repeated as many lakhs of times as there are letters 
contained in the Mantra. For example, the Japa of the 
Panchakshara of Siva should be done five lakh times, the 
Ashtakhara of Narayana eight lakh times, and the 
Dvadasakshara of Krishna twelve lakh times. In the case of im¬ 
possibility, half of the required number may be done. But in no 
case should it be less than a lakh. 

In ancient days people’s minds were very pure and power¬ 
ful, and so Akshara-Laksha-Japa used to bring to them Siddhi 
or Sakshatkara of the Deity. In these days, however, people are 
of impure minds, and so they may not have Darsana of the Di¬ 
vinity through Akshara-Laksha-Japa done only once. Cin¬ 
ema-impurities, drama-impurities, and various other kinds of 
impurities clog the minds of the people of these days, and they 
are not able to achieve any tangible progress. They have to 
continue the Japa-Purascharana until Sakshatkara. In the case 
of some persons several Purascharanas may have to be done 
even for effecting the preliminary purification of the mind, itself. 
After this the Purascharana that is done will bring Sakshatkara 
or realisation of the Deity. 

If it is found that even after the Purascharana Siddhi of the 
Mantra is not got, due to some old evil Samskaras of the previ¬ 
ous birth, one should not lag behind, but perform Purascharana 
once again. He should continue it again and again until his 
mind is completely purified and ultimate Siddhi is gained. It 
should also be borne in mind that Japa done during the time of 
solar or lunar eclipse will produce a tremendous effect and 
hence this rare opportunity should not be missed by anybody, 
whenever it offers itself. 

During the six seasons of the year (like Vasanta, etc.), one 
should perform Japa, before noon, at noon, afternoon, at mid¬ 
night, in the early morning and in the evening, respectively. 



Homa or Yajna 

The number of Japa done during each day should be con¬ 
stant and should not vary day by day. Everyday after finishing 
the Japa, Ahutis of ghee or oblations of the Charu that are pre¬ 
scribed, equal in number to one-tenth of the Japa done should 
be offered in the sacred fire. Or else, this may also be done at 
the end of each lakh, according to convenience. The Havana or 
Homa should be performed strictly according to the rules laid 
down by the Brahmana portions of the Vedas, the Kalpa-Sutras 

and the Smritis. In this matter it is advisable to get the help of an 
experienced Purohita. 

When the required number of Japa is over, oblations 
equal in number to one-tenth of the total Japa done, should be 
offered in Yajna, uttering the same Mantra with each offering or 

In case one is unable to perform Homa and observe its re¬ 
strictions, he can worship the Deity; do, in addition to the total 
Japa already done, further Japa equal in number to one-tenth 
thereof, and feed Brahmins and Mahatmas afterwards. 

Rules to be Observed During Japa 

Sleeping on the bare ground, celibacy, worship of the De¬ 
ity three times a day, prayer to the Deity, faith in the Mantra, 
bath three times every day, abandoning of oil-bath, are to be 
observed strictly as vows during the Mantra-Sadhana period. 

Absent-mindedness, laziness, spitting while doing Japa, 
anger, relaxation of legs from the Asana, speaking of foreign 
language (all others except Sanskrit and one’s mother tongue 
are foreign languages), speaking with people of the opposite 
sex and with unspiritual persons, chewing betel leaves, sleep¬ 
ing during daytime, receiving gifts, attending singing and danc¬ 
ing, mischief-making—all these should be rigidly shunned, if 
one wants success in his Sadhana. 

Salt, meat, pungent things, sweetmeats from bazaar, 
pulses, speaking lies, doing injustice, worshipping other dei¬ 
ties, applying sandal paste to the body, wearing flowers, sexual 
intercourse or talking about sex-matters and mixing with such 
people should be put an end to completely during Man- 



The Sadhaka should not sit placing one leg on the other, 
and he should not touch his feet with hands. Concentration of 
the mind on the Mantra and its meaning is very essential at all 
times. Japa should not be done when walking here and there or 
looking this side and that side. The Upasaka should never be 
engaged in other activities even in mind, and should not be 
murmuring, grumbling, etc., or covering the face with any kind 
of garment. 

Atonement for Break of Japa 

On seeing or talking with immoral persons, sneezing 
through the nose, passing wind through the anus, yawning, 
Japa should at once be stopped and is to be continued only af¬ 
ter getting oneself purified by Achamana, Pranayama and 
Darsana of the Sun-God. 


After finishing the required number of Maalas of Japa, 
Homa with Ahutis equal in number to one-tenth of Japa, 
Tarpana amounting to one-tenth of Homa, Marjana or sprin¬ 
kling oneself with water by means of a blade of Kusa grass, 
equal to one-tenth of Tarpana, and feeding of Brahmins count¬ 
ing one-tenth of Marjana, are to be done regularly. The Man- 
tra-Siddhi will then be very quickly attained. 

Brightness, clearness and tranquillity of mind, content¬ 
ment, dispassion towards sense-objects, will dawn on Man- 
tra-Siddhi, if the Purascharana is done without any selfish 
desire or motive behind it. The Sadhaka will see effulgence ev¬ 
erywhere and his own body will seem to be bright with light, be¬ 
ing completely divine in nature. He will see his Deity alone 
everywhere and whatever he desires will be at his fingers’ tips. 

The aspirant, as a rule, should not do Purascharana for 
any petty selfish end. Sakama-Upasana will not bring to him 
real spiritual knowledge and experience or inner strength. Japa 
should be done with an aspiration to obtain the grace of God 
and realise God. There is nothing so great and noble as attain¬ 
ing God-consciousness. Therefore, let your Man- 
tra-Purascharana be Nishkama, free from all mundane 
desires. Do not desire for even Svarga-Loka. Love only God 
and offer the Japa-Purascharana at His Feet. When He is 



pleased nothing remains unachieved for you. The best 

Purascharana is that which is done for self-purification and 
Atma-Sakshatkara, Brahma-Sakshatkara or realisation of 

Chapter Five 



Tulasidas, Ramdas, Kabir, Mirabai, Bilvamangal 
(Surdas), Lord Gauranga (Chaitanya Mahaprabhu), Narasi 
Mehta of Gujarat, and several others had realised God merely 
through Japa and intense devotion (Ananya-Bhakti). Why not 
you also, my dear friend? Why not you also become great spiri¬ 
tual personages? What one has done, another also can do. In 
this Kali Yuga, God-realisation can be had in a short period. It is 
the grace of the Lord. You need not do severe Tapas now. You 
need not stand on one leg for several years, as people did in 
days of yore. You can realise God through Japa, Kirtan and 

I have to reiterate once more that the Japa of any Mantra 

has a tremendous, purifying influence on the mind. All the 
Saktis are in the Name of God. It makes the mind Antarmukha 
(introspective), turns the mind inward. It thins out all Vasanas 
(Vasana-Kshaya). A Vasana is a subtle desire. It is a latent de¬ 
sire. It is the propelling force that precedes the desire. It is a la¬ 
tent tendency. The Japa of a Mantra reduces the force of 
Sankalpa. It attenuates the mind. The mind becomes 
thread-like (state of Tanumanasi, the third Bhumika or state of 
Jnana). It fills the mind with Sattva-Guna, peace, purity and 

strength. It develops the will-force. 

Read the book ‘Garland of Letters’ or ‘Varnamala’ by Jus¬ 

tice Woodroffe. You will realise the efficacy of Mantras. 

1. Dhruva 

Uttanapada was one of the sons of the First Manu. 
Uttanapada means ‘with uplifted foot’. This perhaps refers to 
the period when the Jiva, having still the spiritual element 
strong in him, was not fixed in the course of material descent, 
but had one foot towards Mahar-Loka. Uttanapada had two 
wives, Suruchi (with good graces) and Suniti (of good morals). 

Uttama or the best was the son of Suruchi. Dhruva or the fixed 

( 128 ) 



was the son of Suniti. Once upon a time, Dhruva found Uttama 

on his father’s lap and wished to be there himself. For fear of 
Suruchi, Uttanapada did not dare stretch his hands towards 
Dhruva, while Suruchi herself taunted the boy for his impudent 
aspiration. Stung to the quick by the bitter words of his 
step-mother, Dhruva forthwith left the place and went straight 
to his mother and related to her his grievances. Suniti advised 
her son, who was only five years old, to do Tapas. Dhruva did 
not lose time but left home to do Tapas as directed by his 
mother. Narada met him on the way. “Thou art a child, Dhruva!” 
said the great Rishi. “How is it possible for thee to find out Him 
by Tapas, who is attainable by intense Yoga, concentration and 

freedom from passion, practised for several births? Desist from 
this attempt, my boy, for the present. Try, when thou hast en¬ 
joyed all the things of the world, and has grown old.” But 
Dhruva was fixed in his resolve and he importuned Narada to 
teach him how to meditate. Narada initiated Dhruva into the 
mysteries of the Mantra ‘Om Namo Bhagavate Vaasudevaya’, 
told him how to meditate on Bhagavan Vaasudeva, and asked 
him to do Tapas at Mathura where Bhagavan permanently re¬ 
sides. Dhruva passed his days in austere asceticism, standing 
on one foot and living on air. The prince at last controlled his 
breath and with deep concentration saw the Divine Light in the 

heart. Bhagavan withdrew that Light from the heart and on the 

break of Samadhi, Dhruva found the same Divinity outside, 
standing before him. Words he had none for a time. Bhagavan, 
addressing him said: “O thou, Kshatriya boy! I know thy re¬ 
solve. Doest thou ever prosper. I give thee a place which is ever 
bright and where Nirvana is constant. The planets and stars are 
attached to that place. Those that live for a Kalpa will die, but 
that place shall never be destroyed. Dharma, Agni, Kasyapa, 
Indra and the seven Rishis with all the luminaries of the sky, are 
constantly revolving round that place. Thou shall succeed thy 
father on the throne and reign for 36,000 years. Thy brother, 

Uttama shall disappear in a forest. Thy step-mother, Suruchi, 

shall die in pursuit of her son. The place where thou shalt finally 
go is my own Abode, higher than that of the Rishis and there is 
no return from it. 

Dhruva returned to his parents and was placed by his fa¬ 
ther on the throne. Dhruva married Brahmi, the daughter of 



Simsumara, and had two sons by her, Kalpa and Vatsara. He 
had another son Utkala by lla. Uttama was killed by a powerful 
Yaksha, while out on a hunt. Dhruva went out to the North to 

take revenge on the Yaksha, for his brother’s death. He killed 

several thousands of innocent Yakshas, and Kinnaras in battle. 

Manu took pity on them and asked his grandson to desist from 
fight. Dhruva bowed in obedience to Manu and so Kubera, the 
king of Yakshas, became much pleased with him and blessed 
him, too. After thirty-six thousand years, Sananda and Nanda, 
two companions of Vishnu, came with a chariot, and took 
Dhruva to the promised Abode. 

2. Ajamila 

Ajamila was the son of a Brahmana. He was dutiful, virtu¬ 
ous, modest, truthful and regular in the performance of Vedic 
injunctions. One day in obedience to his father he went into the 

forest and there collected fruits, flowers, sacrificial wood and 
Kusa; on returning he saw a Sudra in company with a slave girl. 
He tried much to subdue his passions but did not succeed. He 
spent the whole of his patrimony to the love of that girl. He gave 
up his own wife and kept company with that slave girl. He had, 
by her, several sons of whom the youngest was Narayana. 
Ajamila lost all his good qualities in low company and he forgot 
his daily practices. To support the woman and her children, he 
had recourse to all sorts of vicious and unlawful acts. Narayana 
was the favourite among his sons. He caressed him always. At 

last Ajamila’s end approached. He thought, even then, of his 

youngest son who was playing at a distance. Three fierce-look- 
ing messengers of Yama appeared with ropes in hand. Terrified 
at the sight, Ajamila cried out: “Narayana, Narayana." Instantly 
the messengers of Vishnu appeared. At the time when the ser¬ 
vants of Yama were drawing out the Jiva from the heart of 
Ajamila, the attendants of Vishnu stopped them with a strong 
voice. “But who are you" said they, “to interfere with the just 
sway of Yama?" The bright attendants of Vishnu only smiled 
and asked: “What is Dharma? Does your Lord Yama hold the 
sceptre of punishment against all who perform Karma? Is there 
no distinction made?” 

The astral messengers replied: “The performance of Ve¬ 

dic injunctions is Dharma and their disregard is Adharma. This 



Ajamila in his earlier days duly respected the Vedas. But in 

company with the slave girl he lost his Brahmanism, disre¬ 
garded the Vedas and did things which a Brahmana should not 
do. He justly comes to Yama for punishment.” 

The attendants of Vishnu expressed wonder at these 

words: “And you are servants of him, who is called the king of 
Dharma, and you do not know that there is something above 
the Vedas, too. This Ajamila consciously or unconsciously took 
the Name of Narayana and that saved him from your clutches. 
It is the nature of fire to consume fuel, and so it is in the nature 
of Vishnu’s Name to destroy all sins. If one unconsciously takes 
some powerful medicine, does it not have effect? It matters not 
whether Ajamila meant his youngest son or not; but he took the 
name of Narayana. So you must retire.” 

Wonder-struck, the servants of Yama left their hold over 

Ajamila. They went away and complained to their Master: 
‘‘There must be one law and one dispenser of that law. Other¬ 
wise some will be punished and others not. Why should there 

be this difference? We know thee to be the sole dispenser of 

the Law for the vicious. But just now the attendants of Vishnu 

came and wrested from our hands a transgressor against the 

“True my sons,” replied Yama, “there is some one above 
me, and it is Vishnu. His ways are mysterious. The whole Uni¬ 
verse is in Him. His attendants always save His votaries. Only 

twelve of us know His Dharma, which is Bhagavata, and no one 
else. These twelve are Brahma, Siva, Sanatkumara, Narada, 
Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, Suka and my¬ 

Ajamila heard the conversation between the messengers 
of Yama and of Vishnu. He became sorely penitent. He over¬ 
came his attachments, left the house and went to Haridwar. 
There he meditated on Vishnu, with concentrated mind. The 

former attendants of Vishnu appeared once more and took him 
on a chariot to Vishnu-Loka. 



3. A Disciple 
Faith Can Work Miracles 

A great Guru who lived in a temple on the bank of a broad 
river and had many hundreds of disciples all over, once sum¬ 
moned all the disciples saying that he wanted to see them all 
before his death which was to take place soon. The most fa¬ 
vourite disciples of the great Guru, who always lived with him 
grew anxious and always kept themselves close to him both 

day and night. For they thought that he might disclose to them 
at last the great secret which made him so great, and all of 
them fearing, lest they should miss the great opportunity, 
watchfully awaited the moment when the secret would be re¬ 
vealed. For, though their Guru taught them many sacred 
Mantras they acquired no powers and hence thought that the 
Guru still kept himself the method which made him great. Disci¬ 
ples from everywhere arrived every hour and waited with great 

Now a humble disciple who lived far away on the opposite 
side of the river also came. But the river which was in high flood 

was too turbulent even to allow boats to pass. However, the 
humble disciple could not wait, as in the meanwhile the Guru 
may pass away. He should not tarry; but what was to be done? 
He knew that the Mantra which his Guru taught was all-power¬ 
ful and capable of doing anything. Such was his faith. So, 
chanting the Mantra with faith and devotion he walked over the 
river. All the disciples who saw this were surprised at his pow¬ 
ers. And recognising him as the one who came long ago to their 
Guru and stayed but one day and went away after being taught 
something by him, all the disciples thought that the Guru gave 
him away the secret. They sternly demanded of their Guru the 
reason why he deceived them thus, though they served him in 

every humble manner for many years, and yielded the secret to 
a stranger who, by the way, came there for a day, long ago. 

The Guru, with a smile, waved them to be calm, and sum¬ 
moning the humble disciple to his presence ordered him to tell 
the disciples what he was taught by him long ago. The anxious 

group of disciples was taken aback with amazement when they 
heard him utter the name of ‘Kudu-Kudu’ with awe, veneration 
and devotion. “Look”, said the Guru, “in it he believed, and 



thought that he got the clue to all. And even so is he rewarded 
for his faith, concentration and devotion. But you always 
doubted that it was not all and that something remained unre¬ 
vealed still, though I told you Mantras of great powers. This dis¬ 
tracted your concentration, and the idea of a great secret was 
in your mind. You were constantly thinking about the imperfec¬ 
tion of the Mantra. This unintentional and unnoticed concentra¬ 
tion upon the imperfection made you even imperfect.” 

4. The Milk-Maid and the Pandit 

There was a milk-maid who was daily supplying milk to a 
Pandit. The Pandit was a learned man and used to deliver lec¬ 
tures and conduct Kathas and do preaching work. The 

milk-maid had to cross a small rivulet to come to the house of 

the Pandit. One day she came to the Pandit a little late, on ac¬ 
count of flood in the rivulet, due to heavy rains. The Pandit 
questioned the milk-maid as to why she was late that day. The 
milk-maid said that there was flood in the rivulet and so she 

could not come early. The Pandit said, “Thousands have easily 
crossed the ocean through a single Name of God. Could you 
not cross this tiny stream?” 

The milk-maid had great faith in the words of the Pandit. 
She was at once transformed. The next day when she came 

there was flood again. But she remembered the words of the 
Pandit and sincerely repeated the sacred Name with feeling 

and Bhava, and crossed the stream which was in floods. That 
day the Pandit asked her how she was able to come early in 
spite of the floods. The milk-maid said that she followed his ad¬ 
vice and repeated the Lord’s Name and crossed the rivulet. 

The Pandit was struck with surprise. He wanted to try this 
method himself. But when he tried to cross the stream which 
was in floods, he fell into it and was on the point of drowning. 

The Pandit had no faith. His was merely dry book-learn¬ 

ing. So he was not protected. The milk-maid had true faith. So 

she was saved. Therefore repeat the Name of Lord with full 
faith and devotion. You will be ever protected by the Name of 
the Lord. 



5. Faith: Its Import in the Bhakti Cult of Religion 

Religious faith is the primordial factor in the aspirant who 
is inclined to follow the ‘Bhakti Marga’ to achieve God-realisa¬ 
tion. One should have faith in himself, faith in his own Guru who 
initiates him with the appropriate Mantra, and faith in the Ishta 

Devata chosen by him. It is on the tripod of this faith that the ful¬ 
filment of the aspirant’s object is resting.’ The more the 

Sadhaka puts faith in his Guru in practising his teachings with¬ 
out the least vestige of doubt the more miraculously God's un¬ 
seen force will be helping him in all his undertakings to a 
successful culmination. The glory of the Lord's Name and the 
sincere chanting or remembering of the same leads the 
Sadhaka towards the highest goal in life with sanguine success 
at every stage of progress during his Sadhana, and the utter¬ 
ance “Mukam karoti vachalam pangum langhayate girim” will 
actually be realised in this very birth itself. 

The following illustration culled out from the great epic, the 
Ramayana, will amplify the above facts: 

After defeating the ten-headed monster, Ravana, and re¬ 
deemed Sita Devi, the Lord Rama, with Vibhishana (Ravana’s 
brother, but an ally of Rama) and a few of the latter’s followers 
returned to Ayodhya. The coronation over, all the invitees and 
other dignitaries made their way back to their respective 
Janapadas. Vibhishana, according to the wishes of the Lord, 
stayed for a few days more. Now the question cropped up as to 
how Vibhishana’s followers were to return to Lanka in the ab¬ 
sence of the famous bridge (Setu) which had already been dis¬ 
mantled. To Vibhishana the problem was very easy to be 
solved. He procured a dry leaf of Asvattha tree and scribbled 

the name of ‘Sri Rama’ thereon and secured the same under a 
knot in a piece of cloth and handed it over to one of his men and 
told him: “Hold fast to this knot and plunge into the ocean which 
will give you a safe passage through”. With implicit faith, the 
Rakshasa, with the knot tight in his hand, jumped into the 
ocean; and Lo! the Divine Miracle—there was only knee-deep 
of water in the ocean! The Rakshasa easily waded his way to 
the other shore. 

But when he reached the mid-ocean a sort of self-conceit 

and faithlessness robbed him of the Lord’s benediction. He 



thought, "What might be in this knot of our master to work such 
wonders?” and instantly inquisitiveness impelled him to untie 
the knot and see the contents inside. The mere sight of a dry 
leaf itself made him laugh and scoff at it. Then when he saw the 
name ‘Sri Rama’ scribbled over it his contempt became so 
much that he doubted: “What? Can this name play such havoc 
with the ocean?” No sooner this doubt entered his mind than he 
found for himself a watery grave due to sudden deluge and 
waves of the rough sea. 

The above is only one of the many instances which go to 

prove the efficacy of the Lord’s name for the faithful and the re¬ 
verse to the faithless and doubting. Let us therefore utter the 
Mahamantra: ‘‘Hare Rama Hare Rama, Rama Rama Hare 
Hare; Hare Krishna Hare Krishna, Krishna Krishna Hare Hare” 
with staunch faith and implicit belief and holding fast to the 
same, cross the ocean of Samsara. 

Faith is the primary factor in the path of Bhakti. There is no 
Bhakti without faith. “Sraddhavan labhate jnanam”—“He who 
has faith attains to wisdom”. “Samsayatma vinasyati ”—“He 
who has doubt in his mind perishes”. When the mind is fixed in 
a particular object, state, condition or notion with intense faith, 

that very thing is experienced by it. Faith is the peculiar power 
of the consciousness which makes one take his resort in what 

is denoted by it. The greatest thing in this world is faith. Without 
faith in the validity of experience even the dualistic reason can¬ 
not function. Man lives by faith, when faith is directed to God it 
becomes the cause of the liberation of the individual. 


1. Divine Namapathy 

When allopathy, homeopathy, chromopathy, naturopathy, 
Ayurvedapathy and all other ‘pathies’ fail to cure a disease, the 
Divine Namapathy alone can save you. The Name of the Lord 
is a sovereign specific, a sheet-anchor, an infallible panacea 
and a cure-all for all diseases. It is an ideal or supreme 
‘pick-me-up’ in gloom and despair, in depression and sorrow, in 
the daily battle of life or the struggle for existence. There is a 
mysterious power in the Name. There is an inscrutable Sakti in 
God's Name! All the divine potencies are hidden in the Lord’s 

Name. It is the cream or the quintessence of Chyavanaprasa, 
Makaradhvaja, almonds, Vasantakusumakara or Svarna- 
Bhasma or gold oxide. It is a mysterious, ineffable, divine injec¬ 
tion ‘1910194’. 

You can take this medicine of Nama-Japa yourself, for 
curing any disease. You can administer this marvellous medi¬ 
cine to other patients also in your house or elsewhere. Sit by 
the side of the patient and repeat, with sincere devotion and 
faith, the Name of the Lord, like ‘Hari Om’, ‘Sri Ram’, ‘Om 
Namah Sivaya’, and sing His Names, also: “Hare Rama Hare 
Rama, Rama Rama Hare Hare; Hare Krishna Hare Krishna, 

Krishna Krishna Hare Hare.” Pray for His mercy and grace. All 

maladies and agonies will come to an end. Do the treatment of 
Nama-Japa for at least 2 hours in the morning and evening. 
You will find the miraculous effect within a short time. Both the 
doctor and the patient should have perfect faith in the Lord's 
Name, His mercy and grace. The real doctor is only Lord 
Narayana. Lord Dhanvantari, the physician of the three worlds 
(who expounded the Ayurvedic Medical Science), had Himself 
declared: “By the medicine of the repetition of the Names 
Achyuta, Ananta, Govinda, all diseases are cured—this is my 
definite and honest declaration”. In all treatments Lord 

Narayana is the real doctor. You find that even the world’s best 

doctors fail to cure a dying king. You might have also heard of 




many instances where patients ailing from the worst type of dis¬ 
eases are cured miraculously, where even the ablest doctors 
have declared the case hopeless. This itself is clear proof that 
there is the Divine Hand behind all cures. 

The Divine Name will eradicate the disease of birth and 
death and bestow on you Moksha, liberation or immortality. 

The son of a landlord in Meerut was seriously ailing. Doc¬ 
tors announced the case to be absolutely hopeless. Then the 
Bhaktas took the case in their hands. They did continuous 
Kirtan, day and night, for seven days, around the bed of the pa¬ 
tient. The patient stood up and began to sing God’s Name on 

the seventh clay. He recovered completely. Such is the miracu¬ 
lous power of Sankirtan. 

2. Nama-Aparadhas 
(Offences Against the Divine Name) 

It is true that the utterance of the Divine Name can absolve 
one from all sins and enable one to attain salvation or love of 
God (both of which are so difficult to get); but that is possible 
only when the Name is uttered with faith and reverence and the 
practice is free from all taints of sin against the Name, viz., the 
following ten offences; 

1. Vilification of saints and devotees. 

2. Differentiation among (Divine) Names. 

3. Irreverence towards preceptor (Guru). 

4. Speaking lightly of the scriptures. 

5. Treating the glory of Name as nothing but exagger¬ 
ated praise. 

6. Commission of sins under the cover of Name. 

7. Ranking the Name with other virtues and practising 
fasting, charity, sacrifices, etc., thinking that the Name by itself 
is insufficient. 

8. Recommending the practice of Name to irreverent 
and ungodly persons who are not prepared to hear such ad¬ 

9. Want of love for the Name even after hearing its glory. 



10. Emphasis of T and ‘mine’ and attachment to objects 
of enjoyment. 

If through inadvertence one lapses into any of the above 
ten sins, the only way to be absolved from it is to repeat the 
Name again and repent for the mistake. 

The Name itself is the best atonement for sins committed 
against the Name. Through constant Kirtan or Japa of the 
Name all the desires can be fulfilled and Moksha attained ulti¬ 

3. God’s Name Is All-Powerful 

Lord Rama took birth in the house of Dasaratha, as his 
son. To remove the afflictions of His devotees the Lord under¬ 
went lots of difficulties. He destroyed the suffering of His devo¬ 
tees and filled them with joy and bliss. But those who repeat His 
Names are freed from all afflictions. They attain to the highest 
happiness and bliss. They become, as it were, the houses of 
joy and bliss. 

Lord Rama saved Ahalya and bestowed on her immortal¬ 
ity by her mere touch of His Sacred Feet. But His Names have 
saved countless wicked men of perverted intellects. For bless¬ 
ing Visvamitra Sri Rama killed the daughter of Suketu, Tadaka 
by name. But His Name has, for the welfare of its devotees, de¬ 
stroyed their countless evil desires, just as the sun destroys 
darkness. Lord Rama, by His own effort, broke the bow of Lord 
Siva. But the glory of the Name is such that it destroys all fears 
of Samsara. Lord Rama purified one Dandaka forest. But the 
Name has purified innumerable minds, of their impurities. Lord 
Rama killed the host of demons but the Name destroys all the 

sins of the Kali-Yuga (iron age). Lord Rama saved and blessed 

Sabari, Jatayu, etc., whereas Rama Nama has saved count¬ 
less men filled with the afflictions of Kali Yuga. Rama protected 
and gave shelter to Sugriva and Vibhishana, but the Name has 
saved countless poor people. The glory of Rama is clearly seen 
in the Vedas and is sung by all great men. 

Lord Rama collected the monkeys and got ready a big 

army to bridge the ocean. He underwent a lot of suffering. But 
by the mere repetition of His Name, the ocean of Samsara is 
dried up. Rama killed, in battle, Ravana and his followers. Then 



he returned to Ayodhya, with Sita. He was then crowned as the 

emperor of Ayodhya. But devotees by the mere repetition of 
His Name destroy the mighty army of ignorance. They are im¬ 
mersed in the ocean of bliss. They go care-free. This is due to 
the power of the Name. 

Rama-Nama—Our Only Saviour in Kali Yuga 

Name is the bestower of powers, Siddhis, Riddhis, etc., on 
those who are able to bless others, viz., gods and saints. Lord 
Siva, realised the glory of Rama-Nama, has selected it out of 
crores of stories sung in praise of the Lord. He is full of auspi¬ 
ciousness though His Form is outwardly fearful and inauspi¬ 
cious. Suka, Sanaka and other perfected sages, endowed with 

great powers of Yoga, enjoy Brahmananda (the bliss of the Su¬ 
preme) only by the power of Nama. Sage Narada knows well 
the glory of the Name. Hari is the beloved of the entire creation. 
To Hari, Hara (Siva) is dear. Narada is dear to both Hari and 
Hara. By the repetition of the Name, Prahlada became the 
dearest of devotees of the Lord. Dhruva, out of extreme sorrow 
and remorse, took to the repetition of the Lord’s Name. Within 
six months’ time he attained to an enviable position in the 
world, among the devotees of the Lord. Sri Hanuman repeated 
with intense devotion the Name of the Lord and became the pet 

of the Lord. Ajamila, Gajendra, Ganika, etc., attained Moksha 

by the efficacy of the Divine Name. It will swell to pages after 
pages to give a succinct account of all the devotees who at¬ 
tained to excellence by the repetition of the Name of the Lord. 
In the Kali-Yuga God’s Name is the wish-yielding Kalpataru, 
and in the Name exists all auspiciousness. By repeating the 
Name of.the Lord, Sri Tulasidas himself attained to the highest 

eminence. He became the pet of the Lord. Ramacharitamanas 

is itself the glory of Rama Nama. 

Not only in the Kali-Yuga but in all ages, at all times, in all 
the worlds, by the repetition of the Name of the Lord, men have 

crossed the ocean of Samsara and attained to the highest emi¬ 
nence. In Kali-Yuga Nama-Japa is particularly suited for one’s 
emancipation, just as meditation, performance of sacrifices 
and worship of the Lord were suited in the other three Yugas, 
for the attainment of Moksha. In this most troublesome 
Kali-Yuga there is no other Sadhana for emancipation. Rama 



Nama is the bestower of bliss and immortality. Here in this 
world it is like unto one’s own parents. A devotee of Rama ends 
his cycle of birth and death here itself He takes no more births. 

Those who have intense faith realise the infallible fruits of 

Rama Nama and lead a happy, peaceful life here and attain im¬ 

mortality hereafter. May Lord Rama bless all! 

Om Sri Rama Jaya Rama Jaya Jaya Rama 

4. Essence of Japa Yoga 

Japa Yoga is the easy path 
To attain God-consciousness; 

Japa is repetition of a Mantra 
Or Name of the Lord. 

There should be Bhava or feeling 

When you repeat the Mantra; 

The Bhava will come by itself. 

Do not bother in the beginning. 

There are three kinds of Japa: 

Mental, semi-verbal and vocal; 

Mental Japa is more powerful. 

When the mind wanders, 

Repeat the Mantra loudly. 

Sit in Padma or Siddha Asana, 

Roll the beads, with closed eyes; 

Loud repetition shuts out sounds. 

Do alternately silent and loud Japa. 

Hari Om, Sri Ram, Sitaram, 

Om Namo Bhagavate Vaasudevaya, 

Om Namo Narayanaya, Om Namah Sivaya, 

Gayatri, Om and Soham, 

Are all very good Mantras. 

Select any Mantra you like, 

Or get it from your Satguru; 

Repeat it regularly 21600 times. 

Have faith in the Name. 



You can do Japa with the breath. 

This will be Ajapa-Japa of Soham; 

Repeat mentally ‘So’ with inhalation, 

And ‘ham’ with exhalation. 

You can do Ajapa-Japa of Om, 

Rama or any Name; 

Split it into two; 

Take ‘O’ or ‘Ra’ with inhalation; 

‘M’ or ‘Ma’ with exhalation. 

Name purifies the heart, 

Name destroys Vasanas, 

Name burns all sins, 

Name gives you Moksha, 

Name confers prosperity, 

Name removes troubles. 

Do Japa in Brahmamuhurta. 

Brahmamuhurta is 4.00 a.m. 

You will derive immense benefits, 

If you practise at this hour. 

Do not bother about bath. 

A bath is good; 

If you cannot take a bath, 

Wash your face, feet and hands 
And sit for Japa and meditation. 

As soon as you wake up, 

Sit for Japa and meditation. 

Practise Asana, Pranayama, later on. 

Do not spend half an hour in cleaning the teeth; 

Brahmamuhurta may pass away quickly. 

If sleep overpowers you, 

Stand up and do the Japa; 

Or repeat it loudly. 

Dash cold water on the face. 

Or do Kirtan for ten minutes, 

Or practise Pranayama and Asana, 

Or stroll for a while, singing the Name 
Or sit on Vajra-Asana. 



If you finish your food at 7 p.m., 

If you take milk and fruits at night, 

If you avoid taking rice at night, 

Sleep will not trouble you. 

You can do Japa with Dhyana also; 

This will be Japa-Sahita-Dhyana. 

Meditate on the form of the Lord, 

When you do Japa of a Mantra. 

This is more beneficial. 

You are roasted in the fire of Samsara; 

The only remedy is Japa; 

The only refuge is the Name of the Lord. 

Can anyone live without the Name? 

O man, why do you waste your time in gossip? 
You will have to repent in old age; 

You will have to weep at the hour of death. 
Have a rich crop of Japa now. 

Do not argue, do not doubt. 

Have full reverence and faith in Name. 

Name is nectar, Name is your prop. 

Cross this Samsara, with this Name. 

Ramadas, Tukaram and Narasi Mehta, 

Jnana Dev, Nama Dev and Damaji, 

Practised Japa and attained God-realisation. 
Why not you also, 0 beloved Govind! 

Name is an asset for you, 

Name is real wealth for you. 

If you repeat the Name one lakh times, 

You will have immense spiritual wealth, 

In the spiritual Bank of the Lord. 

Glory to the Name; Glory to Japa! 

Glory to God; Glory to Guru! 

Glory to those who stick to the Name, 

Who repeat daily the Name. 



Song of the Glory of Name 

Sita Ram, Sita Ram, Sita Ram Bol, 

Radhe Shyam, Radhe Shyam, Radhe Shyam Bol. 


1. Nam Prabhu kaa, hai sukhakari, 

Pap katenge, chhin me bhari, 

Pap ki Gathari de tu khol. (Sita Ram...) 

2. Prabhu ka Nam Ahalya tari, 

Bhakta Bheelni ho gai pyari, 

Nam ki mahima hai anmol. (Sita Ram...) 

3. Sua padhavat, Ganika tari, 

Bade bade nishachar samhari, 

Jin jin papi tare tol. (Sita Ram...) 

4. Jo jo sharan pade, prabhu tare, 

Bhavasagar se, par utare, 

Bande tera kya lagta mol. (Sita Ram...) 

5. Ram bhajan bina, mukti na hove, 

Moti sa janma tu, vyartha khove, 

Rama Rasamrita pee le ghol. (Sita Ram...) 

6. Chakradhari bhaj Har Govindam, 

Muktidayaka Paramanandam, 

Hardam Krishna taraju tol. (Sita Ram...) 


1. Name of the Lord gives immense bliss, 

All great sins in a moment vanish, 

Untie the bundle of your sins. 

2. Name of Prabhu liberated Ahalya, 

Bheelni became dear by devotion, 

Invaluable is glory of Name. 

3. Ganika was liberated by the teaching of the parrot, 
The great Rakshasas were slain one and all, 

All sinners were freed, being counted and weighed. 

4. All who surrendered to Him were freed, 

And taken across the ocean of Samsara, 

It costs you nothing to repeat His Name. 

5. Moksha cannot be had without Bhajan of Rama, 

Why are you wasting this pearl-like life, in vain? 
Drink deep the nectar of Rama Nama. 



6. Always remember Hari, the disc-bearer, 

Absolute Bliss that gives liberation, 

Ever weigh the scales of Krishna’s Name. 

5. Questions and Answers 

Question: What is the difference between Japa and Dhy- 


Answer: Japa is the repetition of the Mantra of a Devata. 
Dhyana is meditation on His or Her form and attributes. It is the 
keeping up of a continuous flow of one idea of God. 

Q: What is Japa-Sahita-Dhyana and Japa-Rahita-Dhy- 


A: The aspirant is repeating the Mantra and at the same 

time he is meditating on the form of his Ishta-Devata. A 
Krishna-Bhakta repeats the Mantra ‘Om Namo Bhagavate 
Vaasudevaya’ and at the same time he visualises the picture of 

the Lord, Sri Krishna. This is Japa-Sahita-Dhyana. In 

Japa-Rahita-Dhyana the devotee continues his Japa for some 
time along with the meditation and afterwards the Japa drops 
by itself and he is established in meditation only. 

Q: Can Japa alone give Moksha? 

A: Yes, there is a mysterious power in the Mantra, and this 
Mantra-Sakti brings meditation and Samadhi, and brings the 
devotee face to face with God. 

Q; Should an advanced aspirant use a rosary? 

A: It is not necessary for an advanced aspirant. But when 

sleep overpowers him he can take to rolling of the beads, and 

when the mind is tired of Japa, by way of relaxation he can take 

to rolling of the beads. 

Q; What is the use of repeating the Mantra again and 

A: It gives force. It intensifies the spiritual Samskaras. 

Q: Can I repeat two or three Mantras? 

A: It is better to stick to one Mantra alone. If you are a dev¬ 
otee of the Lord Krishna try to see Him alone in Rama, Siva, 
Durga, Gayatri, etc., also. All are forms of the one God or 



Ishvara. Worship of Krishna is worship of Rama and Devi also, 
and vice versa. 

Q: How to use the rosary? 

A: You must not use the index finger while rolling the 

beads. You must use the thumb and the middle or the third fin¬ 
ger. When counting of one Maala is over, revert it and come 
back again. Do not cross the Meru. Cover your hand with a 
towel, so that the Maala may not be visible. 

0: Can I do Japa while waking? 

A: Yes; you can do it mentally. There is no restriction for 
Japa when it is done with Nishkama-Bhava, i.e., for the sake of 
realising God alone. 

Q: What should be the Bhava while repeating the Mantra? 

A: You can take your Ishta-Devata as your Master or Guru 

or Father or Friend or Beloved. You can have any Bhava which 

suits you best. 

Q; After how many Purascharanas can I realise God? 

A: It is not the number of Japa but purity, concentration, 
Bhava and feeling and one-pointedness of mind that help the 

aspirant in the attainment of God-consciousness. You should 
not do Japa in a hurried manner, as a contractor tries to finish 
off work in a hurried way. You must do it with Bhava, purity, 
one-pointedness of mind and single-minded devotion. 

Q: How does Japa burn the old vicious Samskaras? 

A: Just as fire has got the property of burning, so also the 
Names of the Lord have got the property of burning the sins 
and the old vicious Samskaras. 

Q: Can we control the Indriyas by Japa? 

A: Yes, Japa fills the mind with Sattva. It destroys the 

Rajas and the outgoing tendencies of the mind and the 
Indriyas. Gradually the Indriyas are withdrawn and controlled. 

Q; Can a Grihasta do the Japa of Suddha-Pranava? 

A: Yes; if he is equipped with the fourfold discipline or 
Sadhana-Chatushtaya, if he is free from Mala and Vikshepa, 
and if he has got a strong inclination to Jnana-Yoga-Sadhana, 
he can repeat Om. 



Q: While doing Japa of Om, does it mean that I should be¬ 
come one with that sound, by its constant repetition? 

A: When you meditate on Om or repeat Om mentally you 
should entertain the Bhava or feeling: “I am the all-pervading, 
pure, Sat-Chit-Ananda Atman". You need not be one with 
sound. What is wanted is feeling with the meaning “I am Brah¬ 

Q: What is the meaning of the Mantra: “Om Namo 

Bhagavate Vaasudevaya?” 

A: The meaning is “Prostration to the Lord Krishna.” 
Vaasudeva means also: “All-pervading Intelligence.” 

Q: How to dwell on the form of the Lord Krishna as well as 

on the Divine attributes? 

A: First practise with open eyes Trataka on the picture. 
Place it in front of you. Then close the eyes and visualise the 
picture. Then meditate on the attributes of the Lord, such as 
Omnipotence, Omniscience, Omnipresence, Purity, Perfec¬ 
tion, etc. 

Q: I am not able to repeat the Mantra mentally. I have to 
open the lips. Mental repetition of the Mantra takes for me 
much time and even the letters are not clearly repeated. Kindly 

tell me what is this due to. While doing Japa and meditation at a 

time, I am not able to fix or concentrate the mind on the Lord. If I 

fix the mind on the Lord I forget to repeat the Mantra and roll the 
beads. When I turn my mind to roll the beads, I cannot concen¬ 
trate on the Lord. 

A: You will have to first start with loud repetition of the 
Mantra and then practise Upamsu-Japa (in a whisper). Only af¬ 
ter practice of Upamsu-Japa for at least three months, you will 

be in a position to do mental Japa. Mental Japa is more difficult. 
Only when all other thoughts subside there will be pleasure in 
mental Japa. Otherwise your mind will be brooding over sen¬ 
sual objects only and you will not be able to do mental Japa. 

You cannot do mental Japa and mental visualisation of the 

Lord’s form side by side. You will have to gaze at the picture of 
the Lord and mentally repeat the Mantra. Rolling the beads is 
only an auxiliary to concentration for beginners. The Maala 
also goads the mind to God. It reminds you to do Japa. When 



you are well established in mental Japa, rolling the beads is not 

necessary. Till that time you will have to roll the beads and con¬ 
centrate on the picture of the Lord. You need not mentally visu¬ 
alise them. 

Mental Japa prepares the mind for meditation on the Lord. 

When you are able to meditate on the form of the Lord, without 

fear of interruption by other thoughts, you can do so as long as 
you can. But the moment you are assailed by other worldly 
thoughts once again take to mental Japa. Meditation comes 
only as a result of long and sustained rigorous practice for a 
number of years. Much patience is needed. Beginners get dis¬ 
heartened if they are not able to meditate after a few days’ prac¬ 

Q: If we do Japa of a Mantra without understanding its 
meaning or in a hurry, will it have any bad reaction on the per¬ 
son who does? 

A: It cannot have any bad reaction but the spiritual prog¬ 
ress will be slow when the Mantra is repeated in a hurry-burry 
without Bhava or faith. Even when any Mantra is repeated un¬ 
consciously or hurriedly without Bhava, without understanding 
its meaning, it undoubtedly produces beneficial results, just as 
fire burns inflammable objects when they are brought near. 

0: What are the signs that indicate that the Mantra is really 
benefiting the Sadhaka? 

A: The Sadhaka who practises Mantra-Yoga will feel the 
Presence of the Lord at all times. He will feel the Divine Ecstasy 

and holy thrill in the heart. He will possess all Divine qualities. 

He will have a pure mind and a pure heart. He will feel 
horripilation. He will shed tears of Prema. He will have holy 
communion with the Lord. 

Q; May I know if mental Japa is more powerful than the 
practice of chanting of a Mantra loudly? 

A: Mental Japa is indeed more powerful. When mental 
Japa is successfully practised all worldly extraneous thoughts 
drop off quickly. In Vaikhari and Upamsu-Japa, there is scope 
for the mind to have its own ways. The tongue may be repeat¬ 
ing the Mantra but the mind may be busy with other thoughts. 
Mental Japa closes the avenues, though worldly thoughts may 



try to enter the mind. In other words, the trap-door through 
which thoughts enter the mental factory is closed when the 
Mantra is being repeated. The mind is filled with the power of 
the Mantra. But you should be vigilant and prevent sleep from 
overpowering the mind. Desires, sleep and various sensual 
thoughts obstruct the successful performance of mental Japa. 
Regular practice, sincere attempt, sleepless vigilance and ear¬ 
nestness can bring complete success in mental Japa. 

Q: Do I hold enough capacity to be enlightened by a Man¬ 

A: Yes. Have perfect unshakable faith in the efficiency of a 
Mantra. A Mantra is filled with countless divine potencies. Re¬ 
peat it constantly. You will be endowed with capacity, inner spir¬ 
itual strength and will-power. The Mantra-Chaitanya will be 
awakened by constant repetition. You will get illumination. 

Q: What is the meaning of feeling (Bhava) when one does 
Japa of a Mantra? 

A: He who repeats a Mantra should entertain either the 

Dasya-Bhava (attitude of a servant) or Sishya-Bhava (attitude 

of a disciple) or Putra-Bhava (attitude of a son) while doing 
Japa. He can also have the feeling of a friend, an offspring or of 
a husband in regard to the Lord. 

He should have also the feeling or mental attitude that the 
Lord is seated in his heart, that Sattva or purity is flowing to him 
from the Lord, that the Mantra purifies his heart, destroys de¬ 
sires, cravings and evil thoughts, when he does Japa. 

6. Glory of God’s Name 

Goswami Tulasidas has left nothing unsaid about the 

Glory of Divine Name. There is not the least doubt that all sa¬ 
cred formulae such as the Dvadasakshara (consisting of 
twelve letters) and Ashtakshara (consisting of eight letters) 
Mantras bring solace to those entangled in the meshes of 
worldly attachment. Let every individual depend on the Mantra 
which may have given him peace. For those, however, who 

have known no peace, and who are in search of it, the Name of 
Rama can certainly work wonders. God is said to possess a 



thousand Names; it means His Names are infinite; His glory is 
infinite. That is how God transcends both His Names and Glory. 
The support of the Name, however, is absolutely necessary for 
people so long as they are tied to their bodies. In the present 
age even ignorant and unlettered people can take shelter un¬ 
der the monosyllabic Mantra. When pronounced, the word 

‘Rama’ makes a single sound, and truly speaking, there is no 
difference between the sacred syllable ‘Om’ and the word 

The glory of the Divine Name cannot be established 
through reasoning and intellect. It can be experienced only 
through reverence and faith. —Sri Mahatma Gandhi 

Once you have developed a taste and reverence for the 
Divine Name, you no longer require to exercise your faculty of 
reasoning or undertake any other form of spiritual discipline. All 
one’s doubts are dispelled through the Name; the heart is also 

purified through the Name; nay, God Himself is realised 

through the Name. 

Take the Name of Hari every morning and evening, clap¬ 
ping your hands with the rhythm of the sound; all your sins and 
afflictions will disappear. The forces of ignorance working in 
your heart will be driven away as soon as you utter the Name of 
Hari with the clapping of hands. 

The Name of God uttered consciously, unconsciously, or 
even through mistake, will surely bring its own reward. A per¬ 
son who deliberately goes to bathe in a river is in no way better 

than his friend who is pushed into the river by some one else, 
so far as ablution as such is concerned; and a third man who 

remains lying on his cot and on whom a bucket of water is 
thrown, also, has his body washed. 

A plunge taken in a pool of nectar in any way makes one 
immortal. This will happen both in the case of the person who 
takes the plunge after much adoration and the person who, 

though unwilling, is forcibly pushed into the pool. God’s Name 
uttered consciously, unconsciously, or even through mistake is 
bound to produce its effects. 

Formerly people used to have simple cases of fever which 

were cured by a decoction of ordinary ingredients, but now as 



malarial fever is the order of the day the remedy also is strong. 
In days of yore people used to perform sacrificial rites, Yogic 
practice and austere penances, but in this age of Kali, life de¬ 
pends on food, and the mind of man is feeble. All sorts of 
worldly ills are, therefore, cured by merely chanting the Name 
of Hari with one-pointed attention. 

—Sri Ramakrishna Paramahamsa 

Blessed be the pious soul who drinks uninterruptedly the 

nectar of Sri Rama’s Name which has been churned out of the 

ocean of the Vedas, which removes the impurities of the iron 
age, which lives constantly on the tongue of Lord Siva, which is 
a sovereign remedy of unfailing specific to cure the disease of 
worldly existence, and is life itself to mother Janaki. 

The Name is even superior to the Lord, because the 
Nirguna and Saguna aspects of Brahman are tasted and real¬ 
ised by the power of the Name. Rama delivered a single lady, 
Ahalya, whereas the Name has purified crores of wicked men. 
Rama gave salvation to two of his faithful servants—Sabari and 
Jatayu, but the Name has been the saviour of countless wicked 
persons. Live on milk for six months in Chitrakuta, and repeat 
Rama-Nama incessantly with one-pointed mind and unshak¬ 
able faith. You will get Darsana of Lord Rama, liberation, 
Siddhis and all auspicious blessings from the Lord. 

Blessed is the son and blessed are his parents who re¬ 
member Sri Rama in whatsoever way it may be. Blessed is the 
outcaste or Chandala who repeats the Name of Rama day and 
night. What is the use of high birth to one who does not repeat 
Rama-Nama? The highest peaks of mountains give shelter 
only to snakes. Blessed are the sugar-cane, the corn and betel 
leaves that flourish in the plains and give delight to all. 

The two sweet and fascinating letters RA and MA are like 

the two eyes of the alphabet and the very life-breath of the dev¬ 
otees. They are easy to remember and delightful to all. They 
are beneficial in this world and sustain us in the other world. 

Victory to Rama-Nama which blesses us for ever! Glory to 
Rama-Nama which confers immortality, eternal peace and infi¬ 
nite bliss on those who repeat it! 

—Sri Tulasi Das. 



“Oh, how amazing is the perversity of misguided people 

(inhabiting this globe) that they do not remember the Name of 
Sri Rama, which has the power to liberate them (from the un¬ 
ceasing round of births and deaths)! The utterance of this 

Name does not involve any exertion, it rings supremely melodi¬ 
ous to the ear. Even then, misguided people do not take its re¬ 
membrance. What a pity! Mukti (freedom from birth and death) 
which is exceedingly difficult for us, mortal men, to attain, is 
easily obtained through the utterance of the Name of Sri Rama. 
Is there anything more important for a man to do than to repeat 

this Name? 0 chief among the twice-born, Jaimini! the person 
repeating the Name of Sri Rama at the time of death attains sal¬ 
vation, even if he is the worst sinner. O chief among the 
Brahmanas, the Name of Sri Rama wards off all evils, fulfils all 

desires and bestows salvation; all men possessing wisdom 

should, therefore, constantly remember this Name. Verily, I say 
unto thee, O Brahmana! the moment that passes without the 
remembrance of the Name of Sri Rama goes in vain. Sages 
who know the Truth declare only that tongue to possess the 
sense of taste which relishes the flavour of the nectarine Name 
of Sri Rama. I declare solemnly, again and again, that a person 

engaged in the remembrance of Sri Rama’s Name never co¬ 
mes to grief. Those who seek to destroy sins accumulated 
through crores of births, or to possess untold riches in this 

world, should constantly and devoutly remember the sweet 
Name of Sri Rama, the bestower of blessedness.” 

—Sri Vyasa 

Though this age of Kali is full of vice, it possesses one 
great virtue that during this period through mere chanting of the 

DIVINE NAME one can obtain release from bondage and real¬ 
ise GOD. That which was attained through meditation in 
Satyayuga, through performance of sacrifices in Tretayuga and 
through personal service and worship of GOD in Dvaparayuga 
can be obtained in Kaliyuga through mere chanting of SRI 


Srimad Bhagavata. 



Ye mortals, do not be terrified by the huge fire of sins blaz¬ 
ing before you. It will be extinguished by the shower from the 
cloudlike Name of GOVINDA. 

—Garuda Purana. 

By worship and meditation or Japa of Mantras the mind is 
actually shaped into the form of the object of worship and is 

made pure for the time being through the purity of the object 

(namely, Ishta-Devata) which is its content. By continual prac¬ 
tice (Abhyasa) the mind becomes full of the object, to the exclu¬ 
sion of all else, steady in its purity, and does not stray into 
impurity. So long as the mind exists it must have an object, and 
the object of Sadhana is to present it with a pure one. 

Japa or repetition of the Mantra is compared to the action 
of a man shaking a sleeper to wake him up. 

Sabda or sound exists only where there is motion or 
Spanda. If there is no Spanda (vibration) there is no Sabda. If 
there is Sabda there is Spanda (vibration). 

‘Sabda’ which comes from the root Sabd ,—“to make 
sound”—ordinarily means sound in general, including that of 
the voice, word, speech and language. It is either lettered 
sound (Varnatmaka Sabda) and has a meaning (Artha); that is, 
it either denotes a thing or connotes the attributes and relations 
of things; or it is unlettered sound, and is mere Dhvani 
(Dhvanyatmaka Sabda) such as the sound of a rushing torrent, 
a clap of thunder, and so forth. 

The first vibration which took place at the commencement 

of creation, that is, on the disturbance of equilibrium 
(Vaishamyavastha) was a general movement (Samanya- 

Spanda) in the whole mass of Prakriti. This was the Pranava 
Dhvani or Om sound. Om is only the approximate representa¬ 
tion or gross form of the subtle sound which is heard in 

A Bija or Seed-Mantra is, strictly speaking, a Mantra of a 

single letter, such as ‘Kam’, which is composed of the letter Ka 
(in Sanskrit) together with the Chandrabindu (^) which termi¬ 
nates all Mantras. 



The Mantra of a Devata is the form of that Devata. The 

rhythmical vibrations of its sounds not merely regulate the un¬ 
steady vibrations of the sheaths of the worshipper, thus trans¬ 
forming him, but through the power of striving (Sadhanasakti) 

of the worshipper there arises the form of the Devata which it is. 


Of the various kinds of penances in the form of action or 
austerity, the constant remembrance of Krishna is the best. 

The singing of His Name is the best means for the dissolu¬ 

tion of various sins, as fire is the best dissolver of metals. 

The most heinous sins of men disappear immediately if 
they remember the Lord even for a moment. 

—Vishnu Purana. 

1. Glory of Rama Nama 
(From Ramacharitamanas of Sri Tulasidasji) 

^3 3FT TTR I^qR cfjtn 

1%f£f TR TTt I TFJJTR fr^TR TTt 11 

1. I worship ‘RAMA’ the name of Sri Raghunatha. It con¬ 
sists of ‘RA’, ‘AA’ and ‘MA’. These constitute the roots of Fire, 
Sun and Moon. (‘Ra’ is the Bija of fire, ‘Aa’ is the Bija of the sun 
and ‘Ma’ is the Bija of the moon). It is the life-breath of the 
Vedas. It is formless, incomparable and is the store-house of 
virtues. These roots (‘Ra’ ‘aa’ and ‘ma’) represent Brahma (the 

Creator), Vishnu (the Protector) and Siva (the Destroyer) of the 

^ ^TTcT gffcl I 

i wr tjfaara wm 11 

2. This is the Mahamantra ever repeated by Lord Siva, 
who initiates with this Mantra the Jivas who die at Kasi. Lord 
Ganesa knows the glory of this Name. By the glory of this 
Name Lord Ganesa is worshipped as the first God in every cer¬ 



^TR qR TRTT^ I 3cTCT : 3TT^I I 

^ ^PT fast ifFft | *rfq fq^T m Wft II 

3. Sage Valmiki knows the glory of Rama-Nama. He 
was purified by a reverse repetition of the same. Parvati recites 
Rama-Nama along with Siva, knowing that Rama-Nama is 
equal to 1000 names of the Lord. Once Lord Siva narrated to 
Parvati the glory of Rama-Nama. 

^ ^TTWT TfftTf ^JTcTT I ^FT WPP 11 

4. These two letters ‘RA’ and ‘MA’ are like unto Nara and 
Narayana. They protect the world generally, and particularly 

the devotee. 

im ttr -qPicOq m ^ i 

*ftcR <4l£<!^fi 3f%3TKH 

5. If you want light both inside and outside keep this 
jewel of Rama-Nama at the door-way of your tongue, says 
Tulasidasji. If you keep a light on the door you get light both in¬ 
side and outside. So also Rama-Nama purifies the mind and 
bestows prosperity on the devotees. 

m I srfonfeB wi n 

6. Those who are keen in knowing the supreme Truth, 
those aspirants after Moksha can attain their objective by re¬ 
peating Nama. Those who are desirous of eightfold powers 

(Animadi-Aisvarya) can do so by repeating with earnestness 

the Names of the Lord. 

3TKcT ^TTTt I TJUTft 11 

7. The afflicted man repeats the Names of the Lord and 

he is freed from the worst of sufferings. 

im '*FRT f^T F7 ^3 I T# TFFR TTT^ Ljtsl 10 11 

RPJ TT^T ^TTct 3R4UHI I ^FTcf ^ti% RTcT ^TTTT 11 



8. Sri Rama incarnated Himself as a man, underwent 
untold sufferings to make His devotees (the Devas) happy. But 
the devotees repeating His Names with devotion cross this 
ocean of Samsara. 

9. Rishis Suka and Sanaka, perfected sages, enjoy the 
bliss, Brahmananda, by the power of the Divine Name. 

TTCT qrnr TRIT^I ^ flTT flTT 3TF^II 

10. “Narada knows the value of Divine Names. Hara 
(Siva) is dear to Hari. And he (Narada) is dear both to Hara and 
Hari.” The glory of Narada is the glory of the Lord’s Name. 

8. Change the Drishti 
Drishti means vision. 

There are four ways of transforming evil into good. He who 
practises this useful Sadhana will never have an evil Drishti. He 

will never complain of bad environments. You must put these 
into practice daily. 

1 . No man is absolutely bad. Everyone has some good 
trait or the other. Try to see the good in everyone. Develop the 

good-finding nature. This will act as a powerful antidote against 

fault-finding habit. 

2. Even a rogue of the first order is a potential saint. He 
is a saint of the future. Remember this point well. He is not an 
eternal rogue. Place him in the company of saints. In a moment 
his pilfering nature will be changed. Hate roguery but not the 

3. Remember that Lord Narayana Himself is acting the 
part of a rogue, thief and a prostitute in the world’s drama. This 
is His Lila (sporting )—“Lokavat tu Lila Kaivalyam.” The whole 

vision becomes changed at once. Devotion arises in your heart 

immediately when you see a rogue. 

4. Have Atma-Drishti everywhere. See Narayana every¬ 
where. Feel His presence. Vaasudevah Sarvamiti — 
Vaasudeva is the All (Gita: VII-19). 



5. For a scientist a woman is a mass of electrons. For a 
Vaiseshika philosopher of Kanada’s school of thought, she is a 
conglomeration of atoms, Paramanus, Dvyanus, Tryanus (two 
atoms, three atoms). For a tiger she is an object of prey. For a 

passionate husband, she is an object of enjoyment. For a cry¬ 
ing child she is an affectionate mother who will give milk, 

sweets and other comforts. For a Viveki or a Vairagi, she is a 
combination of flesh and bone, etc. For a full-blown Jnani, she 
is Sat-Chit-Ananda Atman—“All is Brahman only.” 

Change the mental attitude. Then only you will find 
heaven on earth. What is the earthly use of your reading the 
Upanishads and the Vedanta-Sutras when you have an evil 
eye and a foul tongue, my dear comrades? 

The first two methods are for beginners. The last three are 
for advanced students of Yoga. Anyone can combine these five 

methods, at one time, to his best advantage. 

9. Concentration and Meditation 

1. “Desabandhaschittasya dharana —concentration is 
fixing the mind on a point external or internal.” There can be no 
concentration without something upon which the mind may 
rest. A definite purpose, interest, attention will bring success in 

2. The senses draw you out and perturb your peace of 
mind. If your mind is restless, you cannot make any progress. 
When the rays of the mind are collected by practice, the mind 

becomes concentrated and you get Ananda from within. Si¬ 
lence the bubbling thoughts and calm the emotions. 

3. You should have patience, adamantine will and untir¬ 
ing persistence. You must be very regular in your practices. 
Otherwise laziness and adverse forces will take you away from 
the Lakshya. A well-trained mind can be fixed, at will, upon any 

object, either inside or outside, to the exclusion of all other 

4. Everybody possesses some ability to concentrate in 
some lines. But for spiritual progress, concentration should be 
developed to a very high degree. A man with an appreciable 

degree of concentration has more earning capacity and turns 

out more work in a shorter time. In concentration there should 



be no strain on the brain. You should not fight or wrestle with 
the mind. 

5. A man whose mind is filled with passion and all sorts 
of fantastic desires can hardly concentrate on any object even 
for a second. Celibacy, Pranayama, reduction of wants and ac¬ 
tivities, renunciation of sensual objects, solitude, silence, disci¬ 
pline of the senses, annihilation of lust, greed, anger, 
non-mixing with undesirable persons, giving up of newspaper 
reading and of visiting cinemas— all increase the power of con¬ 

6. Concentration is the only way to get rid of worldly mis¬ 
eries and tribulations. The practitioner will have very good 

health and a cheerful mental vision. He can get penetrative in¬ 
sight. He can do any work with greater efficiency. Concentra¬ 
tion purifies and calms the surging emotions, strengthens the 
current of thought and clarifies the ideas. Purify the mind first 
through Yama and Niyama. Concentration without purity is of 

no use. 

7. Japa of any Mantra, and Pranayama will steady the 
mind, remove Vikshepa and increase the power of concentra¬ 
tion. Concentration can be done only if you are free from all dis¬ 
tractions. Concentrate on any thing that appeals to you as good 

or anything which the mind likes best. The mind should be 

trained to concentrate on gross objects, in the beginning, and 
later on you can successfully concentrate on subtle objects and 
abstract ideas. Regularity in practice is of paramount impor¬ 

8. Gross forms: Concentrate on a black dot on the wall, 

a candle-flame, a bright star, moon, the picture of Om, Siva, 
Rama, Krishna, Devi or any Devata which is your Ishta, in front 
of you. 

9. Subtle forms: Sit before the picture of your 

Ishta-Devata, and close your eyes. Keep a mental picture of 

your Ishta-Devata at the space between the two eyebrows or in 
the heart (Anahata-Chakra): concentrate on Muladhara, Ajna 
or any other internal Chakra; concentrate on divine qualities, 
such as love, mercy, or any other abstract idea. 



10. Twenty Hints on Meditation 

1. Have a separate meditation-room under lock and key. 
Never allow anybody to enter the room. Burn incense there. 
Wash your feet and then enter the room. 

2. Retire to a quiet place or room where you do not fear 

interruption, so that your mind may feel secure and at rest. Of 

course, the ideal condition cannot always be obtained, in which 
case you should do the best you can. You should be alone, 

yourself, in communion with God or Brahman. 


3. Get up at 4 a.m. (Brahmamuhurta) and meditate from 
4 a.m. to 6 a.m. Have another sitting at night from 7 p.m. to 8 

4. Keep a picture of your Ishta-Devata in the room, and 
also some religious books, the Gita, the Upanishads, the 
Yoga-Vasishtha, the Bhagavata, etc. Spread your Asana in 
front of the picture of your Ishta-Devata. 

5. Sit on Padma, Siddha, Sukha, or Svastika Asana. 
Keep the head, neck and trunk in a straight line. Don’t bend ei¬ 
ther forward or backward 

6. Close your eyes and concentrate gently on the 
Trikuti, the space between the two eyebrows. Lock the fingers. 

7. Never wrestle with the mind. Do not use any violent 
effort in concentration. Relax all the muscles and the nerves. 
Relax the brain. Gently think of your Ishta-Devata. Slowly re¬ 
peat your Guru-Mantra with Bhava and meaning. Still the bub¬ 
bling mind. Silence the thoughts. 

8. Make no violent effort to control the mind, but rather 
allow it to run along for a while, and exhaust its efforts. It will 
take advantage of the opportunity and will jump around like an 
unchained monkey at first, until it gradually slows down and 
looks to you for orders. It may take some time to tame the mind, 

but each time you try it will come around to you in a shorter 

9. Saguna and Nirguna Dhyana: To meditate on a Name 
and a Form of the Lord is Saguna-Dhyana. This is concrete 
meditation. Meditate on any Form of God you like, and repeat 

His Name mentally. This is Saguna-Dhyana. Or, repeat Om 
mentally and meditate on abstract ideas like Infinity, Eternity, 



Purity, Consciousness, Truth, Bliss, etc., identifying these with 

your Self. This is Nirguna-Dhyana. Stick to one method. In the 

initial stages, Saguna-Dhyana alone is suitable for the vast ma¬ 
jority of persons. 

10. Again and again withdraw the mind from worldly ob¬ 
jects when it runs away from the Lakshya, and fix it there. This 
sort of combat will go on for some months. 

11. When you meditate on the Lord Vishnu; in the begin¬ 
ning, keep His picture in front of you. Look at it with steady gaz¬ 
ing, without winking the eyelids. See His feet first, then the 

yellow silken robe, then the ornaments around His neck, then 
His face, earrings, crown, the head, set with diamonds, then 
His armlets on bracelets, then His conch, disc, mace and lotus. 
Then come again to the feet. Now start again the same pro¬ 
cess. Do this again and again for half an hour. When you feel 
tired look steadily on the face only. Do this practice for three 


12. Then close your eyes and mentally visualise the pic¬ 
ture and rotate the mind in the different parts, as you did before. 

13. You can associate the attributes of God, as omnipo¬ 
tence, omniscience, purity, perfection, etc., during the course 
of your meditation. 

14. If evil thoughts enter your mind, do not use your 
will-force in driving them. You will only lose your energy. You 
will only tax your will. You will fatigue yourself. The greater the 
efforts you make, the more the evil thoughts will return with re¬ 
doubled force. They will return more quickly, also. The thoughts 

will become more powerful. Be indifferent. Keep quiet. They will 
pass away soon. Or, substitute good counter thoughts 
(Pratipaksha-Bhavana method). Or think of the picture of God 
and the Mantra, again and again, forcibly. Or pray. 

15. Never let a day pass without meditation. Be regular 
and systematic. Take Sattvic food. Fruits and milk will help 
mental focussing. Give up meat, fish, eggs, smoking, liquors, 

16. Dash cold water on the face to drive off drowsiness. 

Stand up for 15 minutes. Tie the tuft of hair on the head, with a 

piece of string to a nail above. As soon as you begin to doze, 



the string will pull you up, will wake you up. It will serve the part 
of a mother. Or lean upon an improvised swing, for 10 minutes, 
and move yourself to and fro. Do 10 or 20 mild Kumbhakas 
(Pranayamas). Do Sirshasana and Mayurasana. Take only 
milk and fruits at night. By these methods you can combat 

17. Be careful in the selection of your companions. Give 
up going to talkies. Talk a little. Observe Mouna for two hours 
daily. Do not mix with undesirable persons. Read good, inspir¬ 
ing, religious books. (This is negative good company, if you do 
not get positive good company). Have Satsanga. These are all 
auxiliaries to meditation. 

18. Do not shake the body. Keep it as firm as a rock. 
Breathe slowly. Do not stretch the body every now and then. 
Have the right mental attitude as taught by your Guru. 

19. When the mind is tired, do not concentrate. Give it a 
little rest. 

20. When an idea exclusively occupies the mind, it is 
transformed into an actual physical or mental state. Therefore if 
you keep the mind fully occupied with the thought of God alone, 

you will get into Nirvikalpa Samadhi very quickly. Therefore ex¬ 
ert in right earnest. 

Course of Sadhana 

1. You must be able to sit in one Asana, with head erect, 
for a period of at least 3 hours at a stretch. 

2. Practise Pranayama for half an hour daily. 

3. You must get up at 4 a.m. and start meditation first. 
Then you can have the practice of Asana and Pranayama. 

Meditation is the most important Sadhana. 

4. Have concrete meditation at first. To begin with, medi¬ 
tate on any form you like best. Feel the Indwelling Presence in 
that form and think of the attributes—Purity, Perfection, All-per¬ 
vading Intelligence, Absolute Bliss, Omnipotence, etc. When 
the mind runs again and again, bring it to the point. Have an¬ 
other sitting for meditation at night. Be regular in your practice. 

5. Develop right thinking, right feeling, right acting and 
right speaking. 



6. Eradicate vicious qualities, such as anger, lust, 
greed, egoism, hatred, etc. 

7. Discipline the Indriyas. Observe the vow of silence for 
two hours daily. 

8. Develop virtues—forgiveness, mercy, love, kindness, 
patience, perseverance, courage, truthfulness, etc. 

9. Keep a daily spiritual diary, regularly, and stick to your 

daily spiritual routine at all costs. 

10. Write your Ishta-Mantra ‘Hari Om’, ‘Sri Rama’, ‘Om 
Namo Narayanaya’, ‘Om Namo Bhagavate Vaasudevaya’, 'Om 
Namah Sivaya', etc., in a notebook, for one hour daily. 

11. Be a pure vegetarian. 

Mantras of Sri Dattatreya 

9 iKdl4dld TO: I 3S» TOl WJcl I 

Om Sri Dattatreyaya Namah. Om Namo Bhagavate 

ST &> ^T: Sfl^ciw 


4dV-W civmnq ^EfT^T stT I 

Om Draam Om Namah Sri Gurudevaya 

Paramapurushaya Sarvadevatavaseekaraya Sarvarishta- 
vinasanaya Sarvaodurmantrachhedanaya Trailokyam 
Vasamanaya Svaha Om Draam Om. 

11. Mantra-Writing 

Mantra-Writing Leads to Meditation 

Of the various methods of Japa described in the scrip¬ 
tures, Mantra-writing is the most efficacious. It helps the aspi¬ 
rant in concentrating the mind and gradually leads to 



1. Concentration —Distractions are minimised, as the 
mind, tongue, hands and eyes are all engaged in the Mantra. 



This increases the power of concentration and efficiency in 

2. Control —The mind is controlled by the power of Man¬ 
tra and it will work better and quicker for you. 

3. Evolution —Due to repeated innumerable impacts of 

the Mantra on the subconscious mind, subtle, spiritual impres¬ 

sions are made, which hasten the soul’s progress in evolution. 

4. Peace —If you are disturbed due to worries or unto¬ 
ward incidents, the mind will get calm and peaceful. 

5. Force —A mighty spiritual force is generated in course 

of time, in the atmosphere of the place where you write Mantras 
or keep notebooks. It helps in secular and spiritual progress. 

Conclusion —Begin today. Do not procrastinate. Give it a 
sincere trial. Be a master of your mind, not its slave. Write the 
Mantra on one to three pages a day. Follow the rules, as far as 

possible, if you want quicker spiritual progress. 

Rules for Mantra-writing 

1. Select a Mantra, or Name of God, and write it with ink 
in a notebook, daily, in any script, on 1 to 3 pages. 

2. Sit in the same place at the same time, daily. If it is a 
room, and if possible, keep it under lock and key. 

3. Write after a bath or after washing hands, feet, face 
and mouth. 

4. Sit in one pose throughout. Do not move till you com¬ 

plete the day’s writing. 

5. Observe silence and avoid talks, engagements or 


6. Fix the eyes on the notebook. Do not move till it is 

7. Repeat the Mantra or the Name mentally while writ¬ 

8. Fix the mind on the form and attributes of the Lord, 
while writing the Name or the Mantra. 

9. Adopt one uniform system of writing, from top to bot¬ 
tom or from left to right. 



10. Write each Mantra or Name completely, at a time, and 
not in parts. 

11. Do not change the Mantra or the Name. Select one 
and stick to it for life. 

12. Preserve the completed Mantra-writing notebooks, 
near your place of worship. 

12. Instructions to Aspirants During Mantra-Initiation 

1. In this Kali Yuga God-realisation can easily be at¬ 
tained through Japa and Kirtan. Have faith in this. 

2. Remember saints like Sage Narada, Lord Gauranga, 
Tukaram, Valmiki, Mira Bai and others who attained the God¬ 
head through Nama-Smarana. 

3. To receive initiation of the Bhagavan-Nama from a 
Guru is a great blessing. The Mantra-Chaitanya, the power hid¬ 
den in the Mantra, is easily awakened. 

4. Have regular sittings for Japa—in the morning and 
evening. Brahmamuhurta is the best period for Japa. Get up at 
4 a.m. and do Japa for two hours. 

5. Make it a point to do at least three Maalas of Japa (1 
Maala is 108 repetitions); gradually increase the number. 

6. Repeat the Name mentally throughout the day. 

7. Offer the Japa to God—Isvararpana. 

13. Mantras for Fulfilment of Wishes and for Cure 

Mantra for Attaining Success 


O Krishna! O Krishna! O great Yogin! O bestower of fear¬ 
lessness on (Thy) devotees! O Govinda! O Supreme Bliss! 

Bring everything in my favour (under my control). 

Mantra for Attaining Prosperity 

3TT5^f% -feri T=r%^rft i 



Give me long life; give me wealth; give me knowledge, 0 

Mahesvari! Give me everything, O Paramesvari! Give all things 
in plenty. 

Mantra for Getting a Son 

& $ci<£)^d 

xf cPPT rcIWfj: ^HcT:* II 

O son of Devaki! O Govinda! O Vaasudeva! O Lord of the 

Universe! 0 Krishna! Give me a son; I have taken refuge in 

Note: Repeat this Mantra 32 lakh times, or at least one 
lakh times. Do the Japa after your morning ablutions. After fin¬ 
ishing the total number of Japa, consult a Pandit and perform 

Havan. Feed Brahmins, Sadhus and the poor, according to 
your means, and distribute clothes and give Dakshina to them. 

Mantra for Relief from Pain Caused by Scorpion-sting 

wtsfa crfljTT^i 11 

In the fight between the Devas and Danavas 
(Rakshasas), when the great ocean was being churned, O 

Vrischikaraja (king of scorpions), thou emanated (from it). O 

one with great poison! Go (back) to thy own abode. 

Note: Tie a piece of cloth where the pain of the sting is too 
much. Repeat the above Mantra a number of times. Now untie 
the cloth and wave it against the air (a gesture to show that the 

poison has gone away). Continue this routine 8 or 10 times. He 

who repeats this Mantra at least 108 times a day or who has al¬ 
ready attained Siddhi of this Mantra will be endowed with the 
gift of cure. 

*lt is to be recited by the wife it will be w 



A Panacea for Snake-bite 

34r-RTT^R: WTT^^5«Ka^cT I 

cf WFTT TT^T^FTT ^ TTT 11 

Yo jaratkaruna jato jaratkarau mahayasah; 

Aastikah sarpasatre vah pannagan yoabhyarakshata; 
Tam smarantam mahabhaga na mam himsitumarhata. 

The glorious Aastika was born of Rishi Jaratkaru and 
Nagakanya Jaratkaru. He protected you, serpents, from falling 
into the snake-sacrifice. 0 great serpents! I think of him. Do not 
bite me. 

4HMIM4HM *73 % T T5^ TPT | 


Sarpapasarpa bhadram te gachha sarpa mahavisha; 

Janamejaya-yajnante Aastikavachanam smara. 

O serpent, having terrible poison, go away. May there be 
auspiciousness unto you. Go away. Think over what Aastika 
said at the end of the snake-sacrifice. 

3flfcflchW cR: >|oTT ^ I 

TTcT^TT ftreict fTTTI^aTTTT WII 

Aastikasya vachah srutva yah sarpo na nivartate; 
Satadha bhidyate murdhni simsavriksha-phalam yatha. 

The head of the serpent which does not return on hearing 

the people mention the word Aastika will burst into a hundred 
pieces like the fruit of the Simsa tree. 

Any one who reads and does Japa of the above Slokas, 
either in the morning or evening, will have no fear from snakes. 

King Parikshit died being bitten by the serpent Takshaka. 

So, his son, Janamejaya, performed a snake-sacrifice to de¬ 
stroy all snakes in the world. Aastika was the son of Jaratkaru, 
the sister of Takshaka. He came and stopped the snake-sacri¬ 
fice in the middle. So the snakes are bound in duty to respect 
his name. For fuller particulars please refer to Adiparva of the 






For Quick Evolution of the Human Soul 


(a) An ounce of practice is better than tons of theory. Practise 
Yoga, Religion and Philosophy in daily life and attain Self-realisation. 

(b) These thirty-two instructions give the essence of the Eternal 
Religion (Sanatana Dharma) in its purest form. They are suitable for 
modern busy householders with fixed hours of work. Modify them to 
suit your convenience and increase the period gradually. 

(c) In the beginning take only a few practicable resolves which 
form a small but definite advance over your present habits and char¬ 
acter. In case of ill-health, pressure of work or unavoidable engage¬ 
ments replace your active Sadhana by frequent remembrance of 


1. Eat moderately. Take light and simple food. Offer it to God be¬ 
fore you eat. Have a balanced diet. 

2. Avoid chillies, garlic, onions, tamarind, etc., as far as possi¬ 
ble. Give up tea, coffee, smoking, betels, meat and wine entirely. 

3. Fast on Ekadasi days. Take milk, fruits or roots only. 

4. Practise Yoga Asanas or physical exercises for fifteen to 
thirty minutes every day. Take a long walk or play some vigorous 
games daily. 


5. Observe silence (Mouna) for two hours daily and four to eight 
hours on Sundays. 

6. Observe celibacy according to your age and circumstances. 
Restrict the indulgence to once a month. Decrease it gradually to 
once a year. Finally take a vow of abstinence for whole life. 




7. Speak the TRUTH. Speak little. Speak kindly. Speak sweetly. 

8. Do not injure anyone in thought, word or deed. Be kind to all. 

9. Be sincere, straightforward and open-hearted in your talks 
and dealings. 

10. Be honest. Earn by the sweat of your brow. Do not accept 
any money, things or favour unless earned lawfully. Develop nobility 
and integrity. 

11. Control fits of anger by serenity, patience, love, mercy and 
tolerance. Forget and forgive. Adapt yourself to men and events. 


12. Live without sugar for a week or month. Give up salt on Sun¬ 

13. Give up cards, novels, cinemas and clubs. Fly from evil com¬ 
pany. Avoid discussions with materialists. Do not mix with persons 
who have no faith in God or who criticise your Sadhana. 

14. Curtail your wants. Reduce your possessions. Have plain 
living and high thinking. 


15. Doing good to others is the highest religion. Do some self¬ 
less service for a few hours every week, without egoism or expecta¬ 
tion of reward. Do your worldly duties in the same spirit. Work is 
worship. Dedicate it to God. 

16. Give two to ten per cent of your income in charity every 
month. Share what you have with others. Let the world be your family. 
Remove selfishness. 

17. Be humble and prostrate yourself to all beings mentally. Feel 
the Divine Presence everywhere. Give up vanity, pride and hypocrisy. 

18. Have unwavering faith in God, the Gita and your Guru. Make 
a total self-surrender to God and pray: “Thy Will be done; I want noth¬ 
ing.” Submit to the Divine Will in all events and happenings with equa¬ 

19. See God in all beings and love them as your own Self. Do 
not hate anyone. 

20. Remember God at all times or, at least, on rising from bed, 
during a pause in work and before going to bed. Keep a Maala in your 




21. Study one chapter or ten to twenty-five verses of the Gita 
with meaning, daily. Learn Sanskrit, at least sufficient to understand 
the Gita in original. 

22. Memorise the whole of the Gita, gradually. Keep it always in 
your pocket. 

23. Read the Ramayana, Bhagavata, Upanishads, 
Yoga-Vasishtha or other religious books daily or on holidays. 

24. Attend religious meetings, Kirtans and Satsanga of saints at 
every opportunity. Organise such functions on Sundays or holidays. 

25. Visit a temple or place of worship at least once a week and 
arrange to hold Kirtans or discourses there. 

26. Spend holidays and leave-periods, when possible, in the 
company of saints or practise Sadhana at a holy place in seclusion. 


27. Go to bed early. Get up at four o’clock. Answer calls of na¬ 
ture, clean your mouth and take a bath. 

28. Recite some prayers and Kirtan Dhvanis. Practise 
Pranayama, Japa and meditation from five to six o’clock. Sit on 
Padma, Siddha, or Sukha Asana throughout, without movement, by 
gradual practice. 

29. Perform your daily Sandhya, Gayatri Japa, Nityakarma and 
worship, if any. 

30. Write your favourite Mantra or Name of God in a notebook 
for ten to thirty minutes, daily. 

31. Sing the Names of God (Kirtan), prayers, Stotras and 
Bhajans for half to one hour at night with family and friends. 

32. Make annual resolves on the above lines. Regularity, tenac¬ 
ity and fixity are essential. Record your Sadhana in a spiritual diary 
daily. Review it every month and correct your failures. 




About This Book: 



Every Name is filled with countless 

powers. Just as fire has the^'natural 
^property of burning things, so also the 

name of God has the power of^biiilriniilni 

the sins and desires. 

O Man! Take ^refuge] 

Bra GGd© Gfeora© 

►- and cross this 

.M 1 

birth and deaths 

nseperable. GliloB 

Klara© aoo(»] KlaraB an© 
" 0® (Sal© Ik°w3= @0 ®o^ 

SfesHii sinam^eSliWi 

@c®o ®(ffl (Sam